Krsna Dvaipayana Vyasadeva
SRlMAD BHAGAVATAM
(Bhagavata Purana)
The Story of the Fortunate One
Translated by Anand Aadhar
Third revised edition 2012
Srimad Bhagavatam (Bhagavata Purana): The Story of the Fortunate One
http://bhagavata.org/contents.html
Last and previous edition
M Introduction
Canto l
Creation
Canto 7
The Science of God
Canto 2
The Cosmic Manifestation
Canto 8
Withdrawal of the Cosmic
Creations
Canto 3
The Status Quo
Canto
Liberation
9
Canto 4
The Creation of the Fourth
Order
Canto to
The Summum Bonum
Canto 5
The Creative Impetus
Canto n
Krishna's Final Instructions
Canto 6
Prescribed Duties for
Mankind
Canto 12
The Age of Deterioration
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Bhagavata Vyuha - The structure of the S’rimad Bhagavatam
or the science of realizing oneself God as the Fortunate One
The S'rimad Bhagavatam is the spotlesspurana in which,
most dear to the vaishnavas, by the topmost devotees only,
the spiritual knowledge perfectly pure and supreme is celebrated;
in there is, together with the knowledge, the detachment and the devotion,
the freedom from allfruitive labor revealed which will deliver a person who,
with devotion hearing and properly reading and reciting, is of serious consideration. (S.B. 12.13: 18 )
Reading S'rimad Bhagavatam one may wonder how Vyasadeva has arrived at the order of this book. The Sanskrit text itself
offers us no titles for the cantos, but the tradition does. So how has one concluded to these titles? The book itself gives us
some clues to this. First of all Vyasa in 1.2: 11 describes how the unity of undivided knowledge is known by a threefold
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discipline, or trisadhana, specified as the science of God concerning the aspects of the Absolute, the brahman, the Greater
Soul, the paramatma, and the person of all bhaga, viz. excellence, fortune and majesty, or Bhagavan. Another way to
describe these three different disciplines in one breath is to say that in freedom from illusion with the Spirit of the Absolute,
one, as a soul relating to the Supersoul in analysis connecting with the regulative principles, has to arrive at the Fortunate
One to be there with Him of service as a person of God. So the basic logic followed in this text of step by step attaining to
love of Godhead is known as the art and science of arriving at the personal of God departing from the impersonal of the
Absolute Truth. Even though the Absolute truth is of a nondual nature and, in relation to the Supreme Soul, a matter of
local culture shipping with duality, the conflict of the dual versus the nondual of realization is solved in the personal of
considering the object of worship religiously and the explanations of the teaching in the politics of spreading the message.
So, despite of the nondual nature of the Absolute, it is the mission to face the duality of the material world with the help of
the person of God who is there as the teacher and the friend. This duality is traditionally in India defended with the
different darshanas, or the different perspectives of indian philosophy. The threefold of the discipline combined with the
duality that has to be faced, results in these darshanas. Thus the discipline with the Absolute Truth is known by method,
nyaya, and non-illusion, vais'eshika, by setting up the argument concerning the time and the person properly in cantos one
and two and then facing the facts of the manifestation of the form and norm of God in cantos three and four. Next one is
confronted with the duality of matter and soul when faces the reality of the material diversity at the one hand and the need
to stay connected in rising above it in transcendence on the other. Thus we see the samkhya and the yoga appear in the
line of the argument of this purana, of these classical stories that help us to realize the Vedic wisdom. Even though Lord
Kapila, the avatara of the analytical approach, was introduced already in the third canto as part of the science of arriving at
non-illusion about the Absolute, we get to see the full scope of it's effect in the fifth and sixth canto. Therein is presented the
diversity of the person and the universe in relation to the Supersoul. Connecting in yoga therewith one faces the form and
the norm of it in the cantos seven and eight where we learn about avatara Nrisimha and the culture of bhakti together with
the founding fathers of the traditions defending that culture of the enlightened souls the way they take responsibility in the
different eras of creation. For the realization of the personal we finally enter the discipline of considering the object of
worship, called mimamsa, the great example known as the Time or kala on the one hand and the substance of the person or
the purusha on the other hand. This is seen in the ninth and the tenth canto presenting us the persons found of the
dynasties of the Vedic culture in relation to the sun and the moon on the one hand and the person as the object of worship
in the form of Lord Rama and Lord Krishna on the other hand. With Krishna we find the culmination of the discipline of
oneness in diversity in one person, the Person of All Qualities and Fortune. In the last part, the vedanta, or the final
commentary is presented. In canto eleven this is done in the form of the teachings to be remembered after Krishna left this
world and the norm of celibacy in facing the Age of Quarrel is set by sage Markandeya in canto twelve, in which the people
have difficulty keeping track with classical wisdom in arguing endlessly about their personal weaknesses in politics and in a
societal confusion of identity. So we have at this second level, when we accept the duality with the threefold respected
nondual reality of the Absolute Truth, the sixfold division of the darshanas that cover all the different aspects of indian
philosophy.
The next realization at an even deeper level of order is most confounding: there seem to different types of logic woven into
the story. This logic presents us with an almost chaotic array of stories relating to the time of the material universe, the
person who is of or against God, the manifestation of the Lord in different forms and the reality of the religion that by
tradition is needed to remember God. A doubter failing in the method may be confused about the purpose of the vedic
discipline presented by Vyasadeva. Is it all about becoming religious? Or is it to figure out who the Fortunate One actually
is? Is it to sober up with the difficulties of maya, the bewildering potency of the material universe with its operating modes
or gunas to the eternal of Time, or is it all about defeating demons, the asuras and rakshasas, to be a pious person? To
what purpose is the bhagavata purana there? Vyasa is not so explicit in this at a meta-level. He simply presents us the
consequence of his logic. He reasons about avatara, purusha, kala as well as about dharma in a pleasant intuitive mix
surprising us at every page. The general outline of his logic seems to be that departing from a certain historical respect of
time, the person manifest in the universe as also the person of God in the form of the universe must be realized, after which
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the need for the hero of God, the manifestation of the Supreme Personality of Godhead, comes in view, for He is the One to
lead the bewildered living beings back to His purpose: the dharma which then is delivered as the conclusion of the mission
for all the three disciplines. So, in one breath said, the time realized as a person places us for the need of the hero, of the
incarnation of the Great Example, to be certain on the path of our religiosity of finding liberation with our enlightenment in
spiritual self-realization. So we with this line of argument have a fourfold cause to reason from which is something we in the
West more or less already knew from Aristotele; this causal network is the karanata, the causality of the Bhagavatam. From
this karanata we see the sixfold of the different visions further divided in twelve; we see the argument further diversified
to the basic logic about self-realization. This twelvefold effect of the logic followed thus is laid down in the twelve books, or
the divisions of the three hundred thirty-five chapters in this bible or collection of stories, or samhita, about the wisdom of
God. Thus we get the contents, the anukrama of this book arranged chapter by chapter. The final result of realizing this
structure, this vyuha of the bhagavata, is in the table below presented as a permutation on the concepts of the pratyaya or
the proof thus delivered. Time as the doer results in the proof of history. The substance of the universe and the logic
followed is proven to be the person. The hero of the Lord incarnate in a certain form is the manifestation of that proof of the
person of God and the religiousness of the norm set by Him is the proven duty we have to conclude to. Thus reasoning from
the causal modes of history, person, manifestation and the duty we arrive at the result, the bhavita, of the structural
awareness of the Bhagavatam as laid down in the before last row of the table below.
The final step in this in depth analysis of the structure of this book is the translation of this result, this bhavita, into the
actual titles the parampara came up with. In this respect another element is added to the story: the element of the different
subjects discussed in the book. In 2.10: 1-2 S'ukadeva Gosvami as the first philosopher-king after Krishna, the first
maharaja-deary a explains that: 'In this [book, the S'rimad Bhagavatam] are discussed the following [ten] subjects:
primary creation [sarga], how the interactions of life and the lifeless came about [visarga], the planetary order [sthana],
the maintenance of belief [poshana], the impetus for action [utaya], the administrative eras [manvantaras], stories about
the Lord His appearances [is'a-anukatha], returning to God [nirodha], liberation in devotional service [mukti] and the
summum bonum [the life of Krishna, as’raya]. The great sages reduce the purpose of [the first nine] characteristics of
this [Bhagavatam] to the clarification of the summum bonum. This they deduced from either the words themselves used
in the text or from their purport.' In 12.7: Q-11 he further dilates on this saying: 'The creation [of this universe, sarga], the
subsequent creation [of different worlds and beings, yisgrgg], the maintenance [the sustenance, the vritti or sthana] and
protection [the raksha or poshana of the living beings], the reigns [of the various Manus], the dynasties [vams'asl , the
narrations about them [vams'a-anucaritam], the annihilation [of different kinds, pralaua or samstha], the motivation [of
individuality or hetu] and the supreme shelter [of the Fortunate One or apas'raya], o brahmin, are the ten characteristic
topics of a purana as understood by the authorities on the matter; some state that relative to the greater ones, the lesser
pur anas deal with five'. These verses inspired the parampara, the disciplic succession in the person of Swami Prabhupada
to present the book with the titles given in the last row of the table below. In fact in his argument that what is laid out
above is more or less intuitively combined with these ten topics. The titles mustn't be seen as direct translations of these
ten topics though, since they are diffusely discussed throughout the work. S'rila Jiva Gosvami explicitly reminds us of the
fact that 'one should not try to assign each of the ten topics to a particular canto. Nor should the S'rimad-Bhagavatam be
artificially interpreted to show that it deals with the topics successively.’ The titles assigned by the parampara just remind
one of the ten subjects as far as a certain emphasis is made by a certain canto or kanda. The actual in depth structure is
realized by the full scope of the table below summarizing this discussion.
For the love of God, Anand Aadhar Prabhu, Enschede 22 Febr. 2006
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brahman
the Spirit of the Absolute
par am atm a
the Supersoul
bflogman
the Fortunate One
trisddhan
{/realization
level
nydya
vais'tshika
samkhya
yoga
mimamsa
vedanta
darshana
Method or
developing the
argument
Unity or the reality of
non-illusion
Analysis or disecting
the diversity
To connect or the
association in contact
Consideration or the
object of worship
Discussion or the politics
of the teaching
philoso¬
phical
viewpoint
kala
doer
pimisha
substance
m otor a
form
dharma
norm
kola
doer
pimisha
substance
m otor a
form
dharma
noun
kola
doei
pimisha
substance
motor a
form
dharma
norm
karanata
causality
Canto 1
Canto 2
Canto 3
Canto 4
Canto 5
Canto 6
Canto 7
Canto 8
Canto 9
Canto 10
Canto 11
Canto 12
kanda
book
After the
war the
fall of
Emperor
Paiikchit
The Lord
in the
heart
Brahma
meditates
his ongin
Maitreya
dilates on the
Universal
Form, the
Time and the
appearance
of Brahma
and his
sages, the
demons and
the first
avataras
Varaha and
Outer in
the world:
Manu,
Daksha,
Dhruva,
Pnthu, the
allegory of
Puranjana
and the
Pracetas
S'uka
continues
on
Rishabha,
Bharata
and the
Structure
of the
Universe
Relating to
Naiada,
the sages
and India,
tire king of
heaven
The bad
ruler,
Nnsunha, the
rise of Bhakti
and the
yamasiama
system
The
Manus.
Gajenciia,
the
churning
with the
mountain
and envy
with tire
Lord
Relating to
Time and
tire
dynasties
of the sun
and the
moon
Krishna
the
Supreme
Personality
of
Godhead
The end of
the dynasty,
king Niini
and the
Yogendras
and Loid
Krishna
instincts
Uddhava
The end of
emperor
Paiikchit.
Markandeva
Risln and
Kali-yuga
desciibed
ami kram a
Contents
histoiy
peison
manifestation
the duty
history
peison
manifestation
the duty
history
peison
manifestation
tire duty
pratyaya
logical
mode
The
argument-
a-tion
about the
history of
the
Absolute
The
argumenta¬
tion about
the peison
of the
Absolute
Freedom
horn illusion
about the
manifesta¬
tion of the
Absolute
Freedom
from
illusion
about the
duty
concerning
the
Absolute
The histoiy
about the
diversity to
theSupenoul
The
diversity of
the person
committed
to the
SupeisouJ
The
manifestation
of the
association
far the sake
of the
Supersoul
The duty
concerning
the
association
for the
sakE of the
Supersaul
The
history of
the doer in
relation to
the
Foitunate
One
The Peison
of the
Fortunate
One as the
object of
worship
The
of the farm
of the
teachings
about the
Foitunate
One
The
discussion
about the
duty
concerning
the
Foitunate
One
bhmita
result
Creation
The
Cosmic
Manifes¬
tation
The Status
Quo
The
Creation of
the Fouith
Older
Hie
Creative
Impetus
Prescribed
Duties for
Mankind
The Science
of God
Withdrawal
of the
Cosmic
Creations
Liberation
The
Sunnnum
Bonum
General
Histoiy
Tire Age of
Deterio¬
ration
pmampina
tradition
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2 Srimad Bhagavatam - The Story of the Fortunate One
CANTO 1: Creation
Introduction- 3
1 Questions by the Sages- 4
2 Divinity and Divine Service- 5
3 Krsna is the Source of all Incarnations- 7
4 The Appearance of Sri Narada- 9
5 Narada's Instructions on Srimad Bhagavatam for Vyasadeva- 1 \
6 The Conversation between Narada and Vyasadeva- 13
7 The Son of Drona Punished- 15
8 Parlksit Saved and Prayers by Queen KuntI- 18
9 The Passing Away of Bhlsmadeva in the Presence of Lord Krsna- 21
10 The Departure of Lord Krsna for Dvaraka- 23
11 Lord Sri Krsna's Entrance into Dvaraka- 25
12 The Birth of Emperor Parlksit- 27
13 Dhrtarastra Quits Home- 29
14 The Disappearance of Lord Krsna- 32
15 The Pandavas Retire- 34
16 How Parlksit Received the Age of Kali- 38
17 Punishment and Reward of Kali- 40
18 Maharaja Parlksit Cursed by a Brahmin Boy- 42
s
19 The Appearance of Sukadeva GosvamI- 45
Canto 1 3
Introduction
This book depicts the story of the Lord and His
Incarnations since the earliest records of Vedic
history. It is verily the Krsna Bible of the Hindu-
universe. The Bhagavad Gita relates to this book
like the sermon on the mountain by Lord Jesus
relates to the full Bible. It has 18.000 verses and
consists of 12 books also called Cantos. These
books tell the complete history of the Vedic cul¬
ture with the essence of all its classical stories
called Puranas and includes the cream of the Vedic
knowledge compiled from all the literatures as
well as the story of the life of Lord Krsna in full
(Canto 10). It tells about His birth, His youth, all
His wonderful proofs of His divine nature and His
superhuman feats of defeating all kinds of demons
up to the great Mahabharat war at Kuruksetra. It is
a brilliant story that has been brought to the West
by Swami Bhaktivedanta Prabhupada, a Caitanya
Vaishnava, a bhakti (devotional) monk of Lord
Visnu [the name for the transcendental form of
Lord Krsna] who undertook the daring task of en¬
lightening the materialist westerners as well as the
advanced philosophers and theologians, in order to
help them to overcome the perils and loneliness of
impersonalism and the philosophy of emptiness.
For the translation the author of this internet-
version has consulted the translations of C.L Gos-
wami. M.A., Sastrl (from the Gita Press, Go¬
rakhpur) and the later version of this book by
Swami Prabhupada. The latter translator as an
acarya [guru teaching by example] from the age-
old indian Vaishnava tradition represents the ref¬
ormation of the devotion for God the way it has
been practiced in India since the 16th century. This
reformation contends that the false authority of the
caste system and single dry book wisdom is to be
rejected. Lord Krsna-Caitanya, the avatdra [an
incarnation of the Lord] who heralded this reform,
restored the original purpose of developing devo¬
tion for God and endeavored especially for the
sacred scripture expounding on the devotion relat¬
ing to Krsna as the Supreme Personality of God¬
head. This scripture is this Bhagavata Purana from
which all the Vaishnava dcaryas derived their
wisdom for the purpose of instruction and the
shaping of their devotion. The word for word
translations as well as the full text and commentar¬
ies of this book were studied within and without
the Hare Krsna temples of learning in India,
Europe and America. The purpose of the transla¬
tion is first of all to make this glorious text avail¬
able to a wider audience over the Internet. Since
the Bible, the Koran and numerous other holy
texts are readily available, the author meant that
this book could not stay behind on the shelf of his
own bookcase as a token of material possessive¬
ness. Knowledge not shared is knowledge lost,
and certainly this type of knowledge which
stresses the yoga of non-possessiveness and devo¬
tion as one of its main values could not be left out.
The version of Swami Prabhupada is very exten¬
sive covering some 2400 pages of plain line
printed text including his commentaries. And that
were only the first ten Cantos. The remaining two
Cantos were posthumously published by his pupils
in the full of his spirit. I thus was faced with two
daring challenges: One was to make a readable
running narrative of the book - that had been dis¬
sected to the single word - and second to put it
into a language that would befit the 21st century
with all its modem and postmodern experience
and digital progress to the world order without
losing anything of its original verses. Thus another
verse to verse as-it-is translation came about in
which Prabupada's and Sastrl's words were
pruned, retranslated and set to the understanding
and realization of today. This realization in my
case originated directly from the disciplic line of
succession of the Vaishnava line of dcaryas
(teachers) as well as from a realization of the total
field of Indian philosophy of enlightenment and
yoga discipline as was brought to the West by also
non-Vaishnava gurus and maintained by their pu¬
pils. Therefore the author has to express his grati¬
tude to all these great heroes who dared to face the
adamantine of western philosophy with all its
doubts, concreticism and skepticism. Especially
the pupils of Prabhupada, members of the re¬
nounced order ( sannyasis) who instructed the
author in the independence and maturity of the
philosophy of the bhakti-yogis of Lord Caitanya
need to be mentioned. I was already initiated in
4 Srimad Bhagavatam - The Story of the Fortunate One
India by a non-Vaisnava guru and have been given
the name of Swami Anand Aadhar (‘teacher of the
foundation of happiness’)- That name the Krsna
community converted into Anand Aadhar Prabhu
(master of the foundation of happiness) without
further ceremonies of Vaisnava initiation (apart
from a basic training). With the name Anand Aad¬
har I am a withdrawn devotee, a so-called vana-
prasta, who does his devotional service independ¬
ently in the silence and modesty of his local adap¬
tations of the philosophy.
In most cases the word for word translations and
grammatical directions of Prabhupada/ISKCON
(mainly taken from Sastrl) have been followed as
they were used in his translations and I have
checked them with SastrTs original version and
with the Monier-Williams Sanskrit Dictionary. In
footnotes and between square brackets [ ] some¬
times a little comment and extra info is given to
accommodate the reader when the original text is
drawing from a more experienced approach. On
the intemetsite bhagavata.org to this book the text
of Prabhupada is linked up at each verse together
with my own previous version so that it is possible
to retrace at any moment what I have done with
the text. This is in accordance with the scientific
tradition of the Vaishnava community.
For the copyright on this translation the so-called
Creative Commons Attribution-Non- commercial-
Share Alike 3.0 Unported License copyright has
been chosen. This means that one is free to copy,
distribute and alter the text on the condition of
attribution (refer to name of Anand Aadhar and to
my website address bhagavata.org), that the result¬
ing work can only be distributed under the same or
similar license to this one and that one cannot use
the text for commercial purposes. Please donate
and email me via my website.
With love and devotion, Anand Aadhar Prabhu,
Enschede, The Netherlands, August 2, 2012.
Chapter 1
Questions by the Sages
(1) Let there be the salutation of the original ap¬
pearance of Him, Vasudeva, the Fortunate One,
from whom, being present here and in the beyond,
for the purpose of recollection and full independ¬
ence, the Vedic knowledge was imparted in the
heart of the first created being [Lord Brahma].
About Him the enlightened [as surely also the or¬
dinary] souls are, like with a mirage of water to
the [fire of the] sun, in a state of illusion wherein,
through the action and reaction of the modes of
material nature, there is the [apparent] certainty of
the factual. I meditate upon Him who is always
self-sufficient, the transcendental [supreme and
absolute] truth and the negation free from illusion.
(2) In this book deceitful religiosity [of ulterior
motives] is rejected. One finds in it the highest that
can be comprehended by selfless, truth-loving
Canto 1 5
people. Herein that is offered what factually im¬
plies the well-being that uproots the threefold mis¬
eries [as caused by oneself, others and by nature].
What would be the need of other stories when one
finds in this book the beautiful story of the Fortu¬
nate One that was compiled by the great sage
[Vyasadeva] which, with the help of the pious
ones who are diligently of service, forthwith estab¬
lishes the Controller in the heart. (3) It is the rip¬
ened fruit from the desire tree of the Vedic litera¬
tures that flowing from the lips of Sukadeva mani¬
fested as sweet nectar perfect in every way. Oh you
expert and thoughtful ones delighting in devotion,
ever relish the home of the Snmad Bhagavatam!
(4) In the forest of Naimisaranya, a spot favored
by Visnu, sages headed by the sage Saunaka per¬
formed a thousand-year sacrifice for the Lord of
heaven and the devotees on earth. (5) One morn¬
ing, burning the sacrificial fire, the sages asked
with due respect Srlla Suta GosvamI, who was
offered a seat of honor, the following: (6) "You,
free from all vice as you are and familiar with
the stories and historical records, are said to be
well versed in the religious scriptures that you
explained as well. (7) As the eldest of the schol¬
ars of the Vedas you know Vyasadeva, the Lord
among them - and Suta, you know as well the
other ones well versed in physical and meta¬
physical knowledge. (8) Please your honor tell
us therefore, because you are well-informed,
pure and simple by their grace, about the secrets
you as a submissive disciple have learned from
those spiritual masters. (9) Being blessed there¬
fore with a long life, please tell us in simple
terms from your heart of goodness what you
could ascertain to be the absolute and ultimate
good that all people deserve. (10) In general, oh
honorable one, the people in this age of Kali are
lazy, misguided, unlucky and above all dis¬
turbed. (11) There are many scriptures with as
many prescribed duties that each separately de¬
mand attention. Therefore oh sage, tell us for
the good of all living beings what, to the best of
your knowledge, would be the essence that sat¬
isfies the soul. (12) You are blessed Suta be¬
cause you know the purpose for which the Su¬
preme One, the protector of the devotees, ap¬
peared in the womb of DevakI as the son of
Vasudeva. (13) Please Sata you should, accord¬
ing to the tradition, tell us who are aching for it
about His incarnation for the good and uplift-
ment of all living beings. (14) Entangled in the
complications of birth and death we will find lib¬
eration even if we are not fully aware engaged in
respecting the name of the Lord who is feared by
fear itself. (15) Oh Suta, those who have taken
shelter of the lotus feet of the great sages who are
absorbed in devotion immediately find purification
by simply associating with them, whereas such
purification with the water of the Ganges is only
achieved when one cultivates it. (16) Is there any¬
one eager for liberation who wouldn't rather want
to hear about the Lord His worshipable, virtuous
deeds and glories as the sanctifier for the Age of
Quarrel [Kali]? (17) He is hailed by the great souls
for His transcendental glories. Please tell us, eager
believers, about the pastimes of His descend in
time. (18) Describe for that reason to us, oh saga¬
cious one, the auspicious adventures and pastimes
of the multiple incarnations of the Supreme Con¬
troller His personal energies. (19) We who know
to appreciate the taste are never tired of continu¬
ally praying and hearing about the adventures of
The One Glorified that delight us time and again.
(20) In the guise of a human being He with
Balarama [His elder brother] was of a superhuman
performance. (21) Knowing of the onset of the
Age of Kali, we for a longer period have assem¬
bled to sacrifice here at this place reserved for the
devotees and take time to listen to the stories
about the Lord. (22) We by providence have met
your goodness who can help us as a captain on a
ship through this insurmountable age of Kali that
constitutes such a threat to one's good qualities.
(23) Please tell us to whom we should turn to to
take shelter now the Lord of Yoga, Sri Krsna, who
is the Absolute Truth and the protector of the relig¬
ion, has left for His abode."
Chapter 2
Divinity and Divine Service
(1) Completely satisfied with the correct questions
of the sages there, the son of Romaharsana [Sata]
tried to reply after thanking them for their words.
6 Srimad Bhagavatam - The Story of the Fortunate One
(2) SQta said: "He [Sukadeva] who went away to
live with the renounced order without the pre¬
scribed ceremony of reform of the sacred thread,
made Vyasadeva, being afraid of the separation
exclaim: 'Oh my son!', and all the trees and all
living beings responded sympathizing in the
heart of the sage. (3) Let me offer my obeisances
to him who, from his experience of life, as the
only transcendental torchlight in desiring to
overcome the darkness of material existence of
materialistic men, assimilated the cream of the
Vedas and out of his causeless mercy conveyed
the very confidential holy story as the master of
the great sages. (4) After offering first one's obei¬
sances to Nara-Narayana, the [Lord as the] su-
permost human being, the goddess of learning
and Vyasadeva, let then all be announced that is
needed for the conquering.
(5) Oh sages, your questions about Lord Krsna are
of relevance for the welfare of the world because
they satisfy the true self. (6) That duty no doubt is
for mankind the highest, of which there is the
causeless, uninterrupted devotional service unto
Krsna as the One in the Beyond [Visnu] that leads
to the full satisfaction of the soul. (7) The practice
of connecting oneself in devotion unto Vasudeva,
the Personality of Godhead, very soon leads to the
detachment and spiritual knowledge that relies on
its own power. (8) What people do according to
their societal positions, is useless labor leading
nowhere, if it does not lead to the message of
Visvaksena [Krsna as the Supreme Commander].
(9) One's occupational activities are certainly
meant for ultimate liberation and not for the end of
material gain, neither is, according to the sages,
the material progress of the dutiful ones in devo¬
tional service meant for the attainment of sense-
gratification. (10) One's longing is not so much
there for sense-gratification, profit and self-
preservation, instead one's karma is there for no
other purpose than inquiring after the Absolute
Truth. (11) The learned souls say that the reality of
nondual knowledge is known as Brahman,
Paramatma, and Bhagavan [the impersonal, local¬
ized and personal aspect]. (12) The sages who
with the good of knowledge and detachment are of
serious inquisition, will see within themselves and
the Supersoul in devotional service, exactly that,
what they have heard from the Vedas. (13) So by
the human being, oh best of the twice-born, the
highest perfection of occupational duties accord¬
ing to the divisions of status and vocation is
achieved in the pleasing of the Lord. (14) There¬
fore one should with a one-pointed mind con¬
stantly hear about, glorify, remember and worship
the Supreme Lord, the protector of the devotees.
(15) Who would not attend to this message of in¬
telligently remembering the Lord which gives one
the sword for cutting through the bonds of materi¬
ally motivated labor [karma]? (16) One who lis¬
tens with care and attention in respect of
Vasudeva, will find affinity with the message
through the devotional service rendered to pure
devotees, oh learned ones, and be purified from all
vice. (17) Those who developed this hearing of
Krsna His own words will find virtue listening and
singing and will certainly in their hearts see their
desire to enjoy purified by the benefactor of the
truthful. (18) By regular attention to that fortune
[of the book and the devotee] as good as all the
inauspicious will lose its hold, and thus serving
the Supreme Lord with transcendental prayers ir¬
revocably loving service will come into being.
(19) At that time the consciousness not being
spoiled by the effects of passion and ignorance
Canto 1 7
such as lust, greed and whatever else, will be fixed
in goodness and find happiness. (20) The mind, in
contact with the devotional service of the Lord
thus cleared, becomes, liberated because of the
association, then effective in the knowledge of
wisdom regarding the Fortunate One. (21) Seeing
the [true] self that way as being the master for sure
will cut the knots in the heart to pieces, put an end
to all doubts and terminate the chain of materially
motivated actions [karma]. (22) Therefore all tran-
scendentalists have always delighted in the service
of Lord Krsna - it enlivens the soul. (23) The ul¬
timate benefit of the Transcendental Personality,
that is associated with the material qualities of
nature of goodness, passion and ignorance and
with the maintainer Visnu, the creator Brahma and
the destroyer Siva, is of course for the human be¬
ing found in the form of the quality of goodness
[Visnu]. (24) The way we have the firewood from
sacrifices stemming from the earth producing
smoke set afire, so we also have passion stemming
from ignorance leading to the goodness from
which the essential nature is realized.
(25) Whoever follows these sages who previously
this way rendered service to the transcendental
Lord above these three modes of nature, deserves
the same benefit. (26) For that reason they who
desire liberation reject the less attractive forms of
the demigods, and are sure to worship, without
any envy, the many forms of the all-blissfull Lord
Visnu [Narayana], (27) Those who are ignorant
and of passion, desire wealth, power and progeny,
clinging to forefathers and other beings of cosmic
control with a likewise character. (28-29) But
Vasudeva is the object of knowledge, the purpose
of the sacrifices and the yoga, the controller of
all material activity, and the supreme knowledge,
austerity, quality, religion and goal of life. (30)
From the beginning of the manifestation He, by
His internal potency, has been the cause and ef
feet of all forms and the transcendental Absolute
of the modes of nature. (31) Although He, mani¬
festing by the modes, having entered them, ap¬
pears to be affected by the modes, He is the full
manifestation of all wisdom. (32) He, as the Su¬
persoul, pervades all living beings as the source of
creation like fire does in wood and shines forth as
different living entities, at the same time being the
Absolute Person. (33) That Supersoul, created the
subtle senses influenced by the modes of nature by
entering the living beings in His own creation,
causing them to enjoy those modes. (34) Thus He
maintains all in the mode of goodness, being in¬
carnated Himself in the performance of His pas¬
times mastering all worlds of divine, human and
animalistic beings."
Chapter 3
Krsna is the Source of All Incarnations
(1) Sota said: "In the beginning the Supreme Lord
assumed, for the creation of the worlds, the form
of the Original Person[: the integrity of the mate¬
rial realm] composed of the sixteen elements [of
the ten knowing and working senses, the mind and
the five elements] and the cosmic intelligence and
such. (2) Resting in His meditative slumber in that
water, out of the lotus that spread from the lake of
His navel, Brahma was manifested, the master of
the progenitors in the universe. (3) One believes
the different worlds [as expansions] to be part of
the form of the Fortunate One that constitutes the
excellence of the purest existence. (4) His form
thus seen perfectly has numerous legs, thighs,
arms and faces, with wonderful heads, ears, eyes
and noses, all glowing with garlands and dresses.
(5) This source of the multifarious incarnations is
the imperishable seed from which the plenary por¬
tions and portions thereof, the gods, the human
beings and the animals, originate."
(6) "The sons of Brahma [the Kumaras] were first
disciplined in austerity for the sake of realizing
continuity. (7) He next incarnated for the sake of
the welfare of the earth like a boar lifting her up
from the lower regions. (8) Thirdly He accepted
[in the form of Narada Muni] His presence among
the learned for the sake of evolving Vedic knowl¬
edge concerning the service in devotion without
further material motives. (9) Fourth bom as the
twin sons of king Dharma in the form of Nara-
Narayana He underwent severe penances to attain
control over the senses. (10) Fifth with the name
of Kapila He gave an exposition to the brahmin
8 Srimad Bhagavatam - The Story of the Fortunate One
Asuri on the nature of metaphysics and the ele¬
ments of creation because in the course of time the
knowledge was lost. (11) Sixth, born as the son of
Atri from AnasOya who prayed for Him, He lec¬
tured to Alarka, Prahlada and others about tran¬
scendence. (12) Seventh bom from AkOti as Yajna,
the son of Prajapati Ruci He, assisted the godly,
with His son Yama ruled during the period of
Svayambhuva Manu. (13) Eighth, from the wife of
King Nabhi, MerudevI, He took birth as King
Rsabha and showed the path of perfection re¬
spected by people of all stages of life. (14) Accept¬
ing His ninth incarnation in response to the
prayers of the sages, He ruled [as Prthu] the earth
for the sake of its cultivation and produces, which
made her beautifully attractive. (15) Like a fish
[Matsya] in the water He kept Vaivasvata Manu
after the period of Caksusa Manu protected in a
boat afloat the waters when the world was deeply
inundated. (16) Eleventh as a tortoise [Kurma] He
sustained the Mandaracala Hill of the theists and
atheists that served as a pivot in the ocean. (17)
Twelfth there was Dhanvantari [Lord of medicine]
and thirteenth He appeared as an alluring beautiful
woman to the atheists when He gave nectar to the
godly. (18) In His fourteenth incarnation He ap¬
peared as Nrsimha, who with His nails half as a
Lion on His lap tore apart the king of the atheists
like a carpenter splitting cane. (19) Lifteenth He
assumed the form of Vamana [the dwarf-
brahmana] who went to the arena of sacrifice of
Maharaja Bali and begged for three steps of land
only, while He in fact wanted to seize the three
worlds. (20) In His sixteenth incarnation [as
Bhrgupati or Parasurama] He acted twenty-one
times against the ruling class that negated the in¬
telligentsia. (21) Seeing the common people as
being less intelligent He seventeenth incarnated as
Vyasadeva taking birth from Satyavatl with
Parasara Muni as His father, in order to divide the
desire tree of the Veda into several branches. (22)
Next He performed in a superhuman way in con¬
trolling the Indian Ocean having assumed the form
of a divine human being [Rama] in order to act for
the sake of the godly. (23) Nineteenth as well as
twentieth He appeared as Balarama and Krsna
from the Vrisni family and thus Bhagavan re¬
moved the burden from the world. (24) Thereafter
in the Age of Kali His birth as Lord Buddha from
Anjana in Gaya will take place in order to delude
the ones envious of the theists. (25) Next, at the
conjunction of two yugas when there is hardly a
ruler to be found who is not a plunderer, the Lord
carrying the name of Kalki will take birth as the
son of Visnu Yasa."
(26) "Oh twice-bom ones, the incarnations of the
Lord that appeared from the ocean of goodness are
as innumerable as the thousands of streams found
from the lakes. (27) All the powerful sages, the
godly, the Manus and their progeny, as well as the
Prajapatis [founding fathers] are aspects of the
Lord. (28) All these are part of Lord Krsna, the
Supreme Lord [Bhagavan] in person who offers
protection during all ages and in all worlds against
the enemies of the king of heaven [Indra]. (29)
Those who in the morning and the evening care¬
fully recite these mysterious births of the Lord,
will find relief from all miseries of life. (30) All
these forms of the Lord stem undoubtedly from
the One who is without a form and transcendental;
they came about in the self from the modes of ma¬
terial energy with their elements. (31) To the less
intelligent spectator they are there to be perceived
Canto 1 9
the way one sees clouds in the sky and dust in the
air. (32) This unmanifested self in the beyond that
cannot be seen or heard, has no form that is af¬
fected by the modes of nature - that is the living
being that takes birth repeatedly. (33) As soon as
one realizes that all these gross and subtle forms
originate in the self because of ignorance, they
lose their value and so one achieves association
with the divine. (34) With the illusory energy sub¬
sided one is enriched with the full knowledge of
enlightenment and can thus being established see
the glories of the Self. (35) Thus the inactive un¬
born Lord of the Heart with His births and activi¬
ties has been described by the learned as being
undetectable even in the Vedas. (36) Residing
within every living being He, the omnipotent mas¬
ter of the senses whose play is spotless, is inde¬
pendent and unaffected by creation, destruction
and maintenance. (37) Because of His manipula¬
tions He, acting like an actor in a drama, by the
ones with a poor fund of knowledge cannot be
known in His activities, names and forms by
means of speculation and oration. (38) Only he
who renders unconditional, uninterrupted, favor¬
able service to His fragrant lotus feet may know
the transcendental glories of the all-powerful
Creator with the wheel of the chariot in His hand.
(39) In this world one can be successful if one
knows everything about the Personality of God¬
head who embraces all of His universes and who
inspires for the complete of the spirit of ecstasy in
which one will never find the dreaded vicious cir¬
cles of worldly interest."
(40) "This book containing the story of the Per¬
sonality of Godhead and His devotees was com¬
piled by the wise man of God and is, as a supple¬
ment to the Vedas, there for the ultimate good of
bringing success, happiness and perfection to all
people. (41) Sflla Vyasadeva delivered this story,
which constitutes the cream he managed to extract
from all the Vedic literatures and histories, to his
son who is the most respectable one among the
self-realized. (42) He [S'uka] on his turn told it to
emperor Parlksit who surrounded by the wise sat
down at the Ganges to fast until his death. (43)
Now that Krsna has left for His abode and with
Him also proper conduct and spiritual insight have
vanished, this Purana bright as the sun has ap¬
peared at the horizon for the sake of everyone who
in the Age of Quarrel [Kali-yuga] has lost his vi¬
sion. (44) When I heard the story from that power¬
ful, great sage, I, being perfectly attentive by his
mercy, managed to understand it as well, so that I
am now able to relate it to you from my own reali¬
zation."
Chapter 4
The Appearance of Sri Narada
(I) The elderly and learned Saunaka, the head of
the long-standing ceremony the sages were gath¬
ered for, congratulated Suta GosvamT thanking
him thus: (2) "O most fortunate one of those who
are respected to speak, please tell us about the
message of the Bhagavatam the way it was dis¬
cussed by Sukadeva GosvamT. (3) When, where,
on what ground and wherefrom inspired could this
literature be compiled by Vyasadeva? (4) His son,
who being equipoised and unwavering always had
his mind fixed on the One, was a great devotee
and an awakened soul, but unexposed he appeared
ignorant. (5) Naked bathing beauties covered their
bodies out of shyness when they once saw sage
Vyasa following his son, whereas they astonish¬
ingly by him being asked about his son replied
that they didn't feel ashamed before him because
he looked at them purely without any sexual dis¬
crimination. (6) How was he [Suka], appearing
like a retarded dumb madman as he wandered
through the Kuru-jangala provinces, recognized by
the inhabitants of Hastinapura [now: Delhi] the
moment he reached the city? (7) How could the
discussion, oh dear soul, between the saint and the
descendant of Pandu, the wise king, take place
covering this Vedic truth about Krsna? (8) He, as a
pilgrim sanctifying the places he visits, stayed at
the door of the householders only for as long as it
takes to mi lk a cow. (9) Please tell us about
Parlksit, the son of Abhimanyu, who is said to be a
first-class devotee whose birth and activities are
all wonderful. (10) What was the reason that the
emperor, who enriched the name of Pandu, ne¬
glected the opulences of his kingdom and sat
down to do penance at the Ganges until his death?
(II) Oh why did he, at whose feet all enemies sur-
10 Srimad Bhagavatam - The Story of the Fortunate One
rendered their wealth for their own sake, in the full
of his youth give up his so difficult to relinquish
life of royal riches? (12) Men of devotion for the
One Hailed in the Verses, live for the welfare, the
affluence and prosperity of all living beings and
not for any selfish purpose; for what reason gave
he, freed from all attachment, up his mortal body
that was the shelter for others? (13) Clearly ex¬
plain to us all we have asked you by this, for we
consider you fully acquainted with all the mean¬
ings of the words in the scriptures, except for
those of the Vedic hymns."
(14) Sota GosvamI said: "When the second era ran
into the third and thus ended, the sage [Vyasa] was
bom as the son of Parasara from the womb of the
daughter of Vasu. He was a partial expansion of
the Lord. (15) One morning when the sun globe
rose above the horizon he, after being cleansed by
the water of his morning duties, sat down at the
bank of the river Sarasvatl to focus his mind. (16)
The rsi knowing the past and the future, saw that
gradually irregularities were developing in the
dharma of his time. It was something that can be
observed more often in the different eras on earth
as a consequence of unseen, irresistible forces.
(17-18) The sage contemplating with his transcen¬
dental vision the welfare of all vocations and stages
in life, saw from his elevated position how with the
dullness and impatience of the faithless the people
lacked in goodness, that the natural capacity of all
types of men as well as of other creatures was de¬
clining and that the common man was unlucky and
short-lived. (19) According to the insight that there
were four sacrificial fires for purifying the work
effort of the people, he divided the one original
Veda into four divisions of sacrificial activities. (20)
Rig, Yajuh, Sama and Atharva were the names of
these four Vedas while the Itihasas [the single histo¬
ries] and the Puranas [the collections of histories]
were called the fifth Veda. (21) Thereafter the Rig
Veda was propagated by the rsi Paila, the Sama
Veda by the learned Jaimini, while Vaisampayana
was the only one versed enough to qualify for the
defense of the Yajur Veda. (22) The serious respect
for the Atharva Veda was protected by Angira -
also called Sumantu Muni - while the Itihasas and
the Puranas were defended by my father Roma-
harsana. (23) All these scholars on their turn dis¬
tributed the knowledge entrusted to them to their
disciples who did the same with their following
who did so with their pupils, and thus the different
branches of followers of the Vedas came about. (24)
In order to assure that the Veda would be assimi¬
lated as much by the less intellectual people, the
great sage Vyasa, the Lord in these matters, took
care to edit it for the ignorant ones. (25) Motivated
this way to serve the welfare of women [see 6.9: 6
& 9], the more foolish working class, and the
friends of the twice-born who themselves do not
work for understanding, the sage was as merciful to
their benefit to take down the story of the
Mahabharata.
(26) Oh dear twice-born ones, by no means he,
who was always working for the welfare of all
living beings, could then be content with that. (27)
Being purified in seclusion at the bank of the
Sarasvatl he, knowing what religion means, thus
said from the dissatisfaction of his heart to him¬
self: (28-29) 'With strict discipline I sincerely was
of proper worship in my according to the tradition
of the Vedic hymns doing the sacrifices in respect
of the masters. Even for women, the working class
Canto 1 11
and others I, by compiling the Mahabharata, have
properly explained what according to the disciplic
succession should be stated about the path of relig¬
ion. (30) Despite of answering, so it appears, suf¬
ficiently to the demands of the vedantists in my
discussing the Supreme Soul as situated in the
body and even my own self, I feel something is
missing. (31) I might not have given sufficient
directions about the devotional service that is so
dear to the perfect as well as to the Infallible One.'
(32) While Krsna Dvaipayana Vyasa thus regret¬
fully thought about his shortcomings, Narada, as I
stated before, reached his cottage. (33) Seeing
what fortune that was, he quickly got up to honor
him with a respect equal to the respect the godly
pay to BrahmajI, the creator."
Chapter 5
Narada's Instructions on Srlmad
Bhagavatam for Vyasadeva
(1) Sota said: "Then comfortably seated next to
him, the rsi of God of great renown who has a
vina in his hands outwardly with a smile ad¬
dressed the learned wise. (2) He said: 'Oh greatly
fortunate son of Parasara, can you in the self-
realization of your soul find the satisfaction of the
body and the mind? (3) You have done your full
enquiries and being well versed, you have pre¬
pared the great and wonderful Mahabharata to
which you have added your extensive explana¬
tions. (4) In spite of the full of your deliberations
about the Absolute and Eternal you are, dear mas¬
ter, lamenting that you would not have done
enough for the puipose of the soul.'
(5) Vyasa said: 'All you have said is certainly true,
but my soul has found no peace with it. What is
the root I have missed, I ask you who originated
from the soul as a man of unlimited knowledge.
(6) You have the all-inclusive knowledge as a
confidential devotee of the Supreme Personality,
© Dominique Amendola
12 Srimad Bhagavatam - The Story of the Fortunate One
who is the Original Controller of the material and
spiritual worlds and in whose mind only, from the
transcendence above the modes of material nature,
the universe is created and destroyed. (7) In your
goodness you travel the three worlds as the selfre-
alized witness penetrating the heart of everyone
like the all-pervading ether. Please point out what
my deficiency is in my being absorbed in the Ab¬
solute with discipline and vow concerning matters
of cause and effect.'
(8) Sri Narada said: 'You hardly praised the glories
of the Fortunate One who is spotless and who, 1
gather, is not really pleased by that lesser vision.
(9) Although you, great sage, repeatedly were
writing for the sake of the four principles of relig¬
ion [dharma, artha, kdma, moksa or righteousness,
economy, sense gratification and liberation], you
have not been doing so for the sake of Vasudeva.
(10) Only sparsely using the words describing the
glories of the Lord who sanctifies the universe, is
something the saintly think of as pilgrimaging to a
place for crows; not as something where the per¬
fect ones of the transcendental take pleasure in.
(11) That creation of words revolutionizing the
sins of the people in which, although imperfectly
composed, each verse depicts the names and glories
of the unlimited Lord, is heard, sung and accepted
by the purified and honest ones. (12) In spite of
self-realization free from material motives, the
transcendental knowledge of the infallible does
not look good when one gives up on personal
names. What good will it bring to work time and
again troublesome for a result when one misses
the Lord with it? That leads nowhere! (13) There¬
fore you as a highly fortunate, spotless and fa¬
mous perfect seer dedicated to the truth and fixed
in the qualities, for the sake of liberation from
universal bondage from your trance should think
about and describe Him whose actions are super¬
natural.
(14) Whatever you want to describe that is of a
vision separate from Him, will only lead to
names and forms that agitate the mind like a boat
that is taken by the wind from its place. (15) For
the matter of religion you have instructed the
people according to their natural inclinations [to
kill animals for their food e.g.], which is in truth
something reprehensible and quite unreasonable.
The people fixed on such instructions for good
conduct will not think of the prohibitions. (16)
For understanding the unlimited Lord they qual¬
ify who are expert in withdrawing from material
enjoyment, and therefore you must from your
goodness show the ways and activities of the
Lord to those who bound to the modes miss the
spiritual knowledge.
(17) Inexperienced in devotional service at the
lotus feet one may fall down in that position when
one forsakes one's own, true nature. But what in¬
auspiciousness wouldn't befall the non-devotee
who, engaged in his occupational duties, doesn't
reach to that what is His interest? (18) The philo¬
sophically inclined should for that reason en¬
deavor only for that which is not so much found
wandering from high to low. In the course of time,
the time that is so impetuous and subtle, one will
automatically everywhere find the enjoyment - as
good as the miseries - as a result of one's work.
(19) Failing for some or another reason the devo¬
tee has a different experience as others have: once
he in his material life has the taste he, remember¬
ing the feet of the Lord of Liberation he embraced,
will never want to give it up. (20) From the good¬
ness of your self you know that all of this cosmos
is the Lord Himself, even though He differs from
it. He constitutes the beginning and the end of
creation; I am only summarizing it for you. (21)
Please give a true-to-life description of the pas¬
times of the Supreme Lord. For you from the per¬
fect vision of your own soul are able to discover
what the transcendence of the Personality of the
Supersoul would be, of which you are a full aspect
because you took birth for the sake of the well¬
being of the entire world. (22) The acknowledged
scholars all agree that the unmistakable purpose of
each and everyone's austerities, study, sacrifice,
attending lectures, fostering intelligence and char¬
ity consists of attaining to the descriptions of the
transcendental qualities of the Lord glorified in the
verses.
(23) Oh sage, in the previous millennium I took
birth from a maidservant of certain followers of
this conclusion [the Vedanta], I, only a boy, was
engaged in their service when I lived together with
Canto 1 13
them during the months of the rainy season. (24)
These followers of wisdom were unto me, an obe¬
dient, well-mannered, self-controlled and silent
boy without much interest in games and sport,
specially merciful, despite of their impartiality
towards believers. (25) When the twice-born, dur¬
ing that period, once allowed me to enjoy the rem¬
nants of their food, I, by that action, was freed
from all my sins and thus the attraction to that
dharma manifested itself in me being engaged
with purity. (26) Thereafter 1 heard the descrip¬
tions of the life of Krsna every day. Because of
their respect for me, dear Vyasa, 1 managed to pay
close attention and thus develop my taste with
every step I took. (27) Oh great sage, as I acquired
the taste, I found continuity with the Lord and thus
I realized that one accepts all the gross and subtle
of life because of one's ignorance concerning the
Supreme of transcendence. (28) Thus for the time
of two seasons, autumn and the rainy season, con¬
stantly hearing nothing but the glories that were
chanted by the sages, my devotional service be¬
cause of those great souls began to flow while the
[influence of] the modes of passion and ignorance
receded. (29) As an obedient boy free from sins I,
because of those believers being attached to that
what is His, thus in my strictly following managed
to subjugate [my senses]. (30) When these devo¬
tees so full of care for the meek left, they were as
merciful to instruct me in this most confidential
knowledge which is directly propounded by the
Lord Himself. (31) Thus I could easily grasp what
the influence is of the deluding material energy of
the Supreme Personality of Godhead, Vasudeva,
the supreme creator, and how one can reach the
refuge He is.
(32) Oh learned one, it is said that to dedicate
one's actions to the Supreme Lord is the remedy
for the threefold misery of life. (33) Oh good soul,
is it not so that the cure for a disease is found in
[counteracting] that what caused it? (34) The
same way also all dealings of man directed at a
material [istic] existence will put an end to that
self[hood] when one succeeds in dedicating them
to the Transcendence. (35) Whatever one does in
this world to please the Lord and what thereto is
done in one's dependence on knowledge is bhakti
yoga [yoga of devotion]. (36) When one mindful
of the will of the Fortunate One performs one's
duties, the mind constantly takes to the names and
qualities of Sri Krsna. (37) So, let us meditate
upon the name and glory of Vasudeva and His
full expansions Pradyumna, Aniruddha and
Sankarsana. (38) That person who in this way
worships the Lord who has no material form with
the help of the sound-form [of these names] rep¬
resenting Him, is, in his worship of [Lord Visnu]
the Original Person of Sacrifice, of a perfect vi¬
sion. (39) While I in this way was engaged, oh
learned one, knowing well the confidential part
of the Vedic knowledge, the knowledge of His
transcendental opulences was bestowed upon me
and was also an intimate personal love for Lord
Krsna [Kesava] installed. (40) You, dear good
soul with your vast Vedic knowledge, also dilate
on the Almighty One of whom the wise always
have found satisfaction in learning about the
transcendental cause. Please describe His activi¬
ties for the mitigation of the suffering of the
masses of common people for whom there is no
other way of relief.' "
Chapter 6
The Conversation Between Narada and
Vyasadeva
(1) Sota said: "Thus hearing from the great sage
among the gods about his birth and exploits, sage
Vyasadeva, the son of Satyavatl, asked him: (2)
'What did you, before your present life began, do
after the great devotees had departed who in¬
structed you in transcendental wisdom? (3) How
were the conditions of the life you spent after this
initiation and how have you, in the long run, at¬
tained to this body? (4) How could you, oh great
sage, remember all of this from a previous era in
any detail, isn't it so that time in due course anni¬
hilates all?'
(5) Sri Narada said: 'The great sages in my previ¬
ous life gave me the transcendental knowledge I
have at present and after they had departed the
following took place. (6) I was the only son of my
mother who was a simple woman working as a
14 Srimad Bhagavatam - The Story of the Fortunate One
maidservant. I, as her offspring, was completely
determined by the emotional bond I had with her
and had no one else to protect me. (7) Although
she wanted to take care of me properly, she, being
dependent l ik e a puppet on a string, couldn't do so.
(8) I, being only five years old, attended the school
of the brahmins and lived, depending on her,
without having a clue about the time, the direction
and country in which we were living. (9) When
she once went out at night to milk a cow, she was
bitten in the leg by a snake on the path and thus
fell victim of the supreme time. (10) I took it as a
benediction of the Lord who always wishes the
best for His devotees, and with that in mind I
headed for the north. (11) There I found many
flourishing big and small towns and villages with
farms, mineral and agricultural fields in valleys
with flower and vegetable gardens and forests.
(12) I saw hills and mountains full of gold, silver
and copper and elephants pulling branches from
the trees nearby delightful lakes and ponds full of
the lotus flowers aspired by the denizens of heaven
- and my heart was pleased with the birds and the
number of bees hovering about. (13) I passed
through thickets of bamboo, sharp grass and
weeds and through caves which were difficult to
pass alone, and I reached deep and dangerous for¬
ests that were the playground of snakes, owls and
jackals. (14) Being physically and mentally tired,
I, hungry and thirsty, took a bath and drank from
the water of a lake from a river in which I found
relief from my fatigue. (15) In that uninhabited
forest I sat down under a banyan tree to meditate,
intelligently taking shelter of the Supersoul situ¬
ated within the way I had learned it from the liber¬
ated souls. (16) Thus meditating on the lotus feet
of the Supreme Personality, all of my thinking,
feeling and willing transformed into transcenden¬
tal love. I was that eager that tears rolled from my
eyes when I saw the Lord appear in my heart
without delay. (17) Fully overwhelmed by an ex¬
cess of love and transfixed in feelings of happiness
ah over my body, I oh sage, being absorbed in an
ocean of ecstasy, could not distinguish Him from
myself any longer. (18) No longer seeing the form
of the Lord who removes all disparity from the
mind, I all of a sudden got up being perturbed like
someone who has lost something desirable. (19)
Desiring to experience that again I could, having
focussed my mind on the heart, despite of my
waiting, not see Him, and got very depressed be¬
ing frustrated that way. (20) Trying and trying in
that lonely place I heard from the beyond pleasing
words of gravity being spoken to me that miti¬
gated my grief: (21) 'Listen, for the duration of
your life you will not acquire the vision of Me
here, because it is difficult to acquire the vision
when one, immature with impurities, is guilty in
one's being united. (22) That form was only shown
once to raise your desire oh virtuous one, because
by the increase of the desire of the devotee all lusts
will be driven away from the heart. (23) When one
for a few days only being of service to the Absolute
has attained a steady intelligence unto Me someone,
having given up on the deplorable of this world,
will head for and be of My associates. (24) The in¬
telligence engaged this way in devotion can at no
time be separated from Me because, whether beings
are becoming or fading away, by My mercy their
remembrance will continue.'
Canto 1 15
(25) After thus having spoken, that great and
wonderful sound of the Supreme authority stopped
and I, grateful for the grace, bowed my head in
obeisance to the great and glorified. (26) Free
from formalities exercising the holy name of the
Unlimited One and being of the constant remem¬
brance of His mysterious and benedictory activi¬
ties, I traveled the earth liberated and contented in
all modesty, without any resentment awaiting my
time. (27) Thus free from attachment to the mate¬
rial world being absorbed in Krsna oh Vyasadeva,
in due course of time death came to get me as
natural as lightning coinciding with a flash. (28)
Having been awarded with a transcendental body
worthy of an associate of the Lord, I, seeing that
my acquired karma had ended, quitted the body
that is composed of the five material elements.
(29) At the end of the era the Lord, having laid
Himself down in the waters of devastation, took
me, with the creator and all, in within His breath.
(30) A thousand ages later, when the creator again
was expired I reappeared together with rsis like
Marlci. (31) Faithful to the vow traveling within
the three worlds as well as in the beyond, I, be¬
cause of the mercy of Maha-Visnu, am free to go
wherever and whenever I want. (32) This way 1
move around constantly singing the message of
the Lord while 1 vibrate the transcendentally
charged vina with which the Godhead has deco¬
rated me. (33) Singing thus soon the sight of the
Lord of the lotus feet about whose actions one
gladly hears, as if called for appears in the seat of
my heart. (34) I arrived at the insight that for those
who in their desire for the objects of the senses are
full of worries, there is a boat to cross over the
ocean of material nescience: the repeated singing
of the glories of the Lord. (35) Desire and lust be¬
ing curbed every time by the discipline of yoga
certainly will not be as satisfying to the soul as the
devotional service to the Personality of Godhead.
(36) I, upon your request, described to you who
are free from sin all this about my birth and activi¬
ties, so that the satisfaction of your as well as of
my soul is served.' "
(37) Sota said: "After thus having addressed the
powerful sage, Narada Muni took leave of the son
of SatyavatT and, vibrating his enchanting vTna,
left for wherever. (38) All glory and success to the
sage of the gods who takes pleasure in singing the
glories of the Personality of Godhead and thus,
with the help of his instrument, enlivens the dis¬
tressed universe."
Chapter 7
The Son of Drona
Punished
(1) Sri Saunaka said:
"What did, upon the de¬
parture of Narada Muni,
the great lordship of
Vyasadeva do after having
heard from the great sage
what he wanted to know?"
(2) Suta replied: "On the
western bank of the
Sarasvatl where sages
meditate there is at Sa-
myaprasa an asrama for
the promotion of tran¬
scendental activities. (3)
There at home Vyasadeva
16 Srimad Bhagavatam - The Story of the Fortunate One
sat down surrounded by berrytrees to focus his
mind after he had performed his water sacrifice.
(4) With his mind aligning in the devotion of yoga
he saw, being perfectly fixed without material
concerns, the entirety of both the Original Person
[the purusa ] and the external energy that depends
on Him. (5) The living entities conditioned to the
modes of nature take, in spite of the transcendental
nature of their soul, the unwanted for granted and
undergo the reactions thereof. (6) For the sake of
the common people who are unaware of the cessa¬
tion of the unwanted that one finds in the yoga of
devotion unto the One in the Beyond, the sage,
who understood this, composed the different sto¬
ries relating to the Absolute Truth. (7) Simply at¬
tending to the literatures about the Supreme Per¬
sonality of Krsna will make the devotional sprout
that takes away lamentation, illusion and fear. (8)
After having assembled and revised the collections
of stories, he taught them to his son Sukadeva
GosvamI, the sage of the path of self-realization."
(9) Saunaka asked: "Why would he, who on the
path of self-realization is always contented within
in contempt of everything else, make any work of
such an extensive study?"
(10) Suta said: "Such are His wonderful qualities
that, in spite of the fact that one takes pleasure in
the soul, the common people as well as the sages
who are freed from all material bondage are of
pure devotional service unto
Lord Visnu, Urukrama. (11) The
devotees loved the powerful son
of Vyasa because he, in having
taken up the regular study of this
great narration, was always ab¬
sorbed in the transcendental qual¬
ity of the Supreme Lord. (12) So
let me now tell you the story
about the birth, activities and
deliverance of King Parlksit, the
sage among the kings, as well as
the story about how the sons of
Pandu came to renouce the
world. These stories lead to the
stories about Lord Krsna.
(13-14) When on the battlefield of Kuruksetra the
warriors of the Pandavas and the Kauravas had
found their heroic fate and the son of King
Dhrtarastra [Duryodhana] was lamenting his bro¬
ken spine due to being beaten by the club of
Bhlma, the son of Dronacarya [Asvatthama]
thought that he could please his master Duryod¬
hana by delivering the heads of the sleeping sons
of DraupadI as a trophy. But the master being con¬
fronted with this disapproved of this heinous act.
(15) The mother of the children [of the Pandavas],
cried aggrieved bitter tears when she heard about
the massacre. Arjuna [who headed the Pandavas],
tried to pacify her and said: (16) 'I can only wipe
the tears from your eyes oh gentle lady, when the
head of that degraded brahmin aggressor is sev¬
ered by the arrows of my bow Gandlva. I will pre¬
sent it to you so that you can place your foot on it
and you, after the cremation of your sons, can take
a bath.' (17) Satisfying her with this choice of
words Arjuna, he who is guided by the Infallible
One, fully armed and equipped ascended his char¬
iot to persecute Asvatthama, the son of his martial
teacher. (18) When he from a distance saw him in
hot pursuit, the child murderer fearing for his life
fled with his chariot in great speed, just like Surya
did when he fled from from Siva [*]. (19) Finding
himself unprotected the moment his horses got
tired, [Asvatthama] the brahmin son, only thinking
of himself, resorted to the ultimate weapon [the
brahmdstra\. (20) With his life in danger, he
(§3
Canto 1 17
touched water and concentrated to recite the man¬
tras, even though he didn't know how to stop the
process. (21) A glaring light spreading in all direc¬
tions shone that fierce, that seeing the life threat
Arjuna turned to the Lord [who drove his chariot]
and said: (22) 'O, Krsna, Krsna, You are the Al¬
mighty who takes away the fears of the devotees,
You alone are the path of liberation for those who
suffer in their material existence. (23) You are the
transcendental, original enjoyer and direct control¬
ler of the material energy. You are the one who by
means of His own internal potency, from the bliss
and knowledge of Your own Self, wards off the
material illusion. (24) From that position You in
the heart of the ones materially entangled, by vir¬
tue of Your power bestow the ultimate good of
righteousness and such [characteristics of dharma:
truth, purity, penance and compassion]. (25) Thus
You incarnate in order to take the burden away
from the earth and to satisfy Your friends and pure
devotees as the constant object of their meditation.
(26) Oh Lord of Lords, I don't know where this
highly dangerous, dazzling light that is spreading
in all directions originates from.' (27) The Su¬
preme Lord said: 'Take it from Me that it is caused
by the son of Drona who, faced with the immi¬
nence of his death, launched the weapon of man¬
tras without knowing how to retract it. (28) Noth¬
ing else can counter this weapon but another one;
in fact you will have to subdue this immense glare
by means of your own dazzling, martial art.' "
(29) Sata said: "After hearing what the Supreme
Lord said, Arjuna, circumambulating the Lord,
sipped water himself and took up the supreme
weapon to curb the one of his opponent. (30) From
the combined glare of the two weapons thereupon
the entire firmament including outer space was
covered by an expanding ball of fire as bright as
the sun. (31) When the inhabitants of the three
worlds saw how the heat of both of the weapons
scorched them severely, that reminded them of the
fire of annihilation at the end of time [samvar-
taka ]. (32) Realizing the disturbance it all created
for the common people and their places, Arjuna,
on the direction of Vasudeva, retracted both the
weapons. (33) Then Arjuna, angered with eyes red
as copper, arrested the son of GautamI, binding
him skillfully with ropes as if it concerned an
animal. (34) When he with force had bound the
enemy and was about to take him to the military
camp, the Supreme Lord, looking on with His lo¬
tus eyes, said to the angered Arjuna: (35) 'Never
let this relative of the learned go, punish him, for
he has ki lled innocent boys in their sleep. (36)
Someone who knows the principles of religion is
afraid to kill an enemy who is careless, intoxi¬
cated, insane, asleep, of tender age, a woman,
foolish, a surrendered soul or someone who has
lost his chariot. (37) But someone who shameless
and cruel thinks he can rightly maintain his own
life at the cost of the lives of others, certainly for
his own good deserves to be stopped in his tracks,
because the person [of the criminal as well as the
one consenting] is brought down by crime. (38) I
personally heard you making the promise to the
daughter of the King of Pancala: 'I will bring you
the head of the one you consider the murderer of
your sons.' (39) He, being not more than the
burned ashes of his family, an offending sinner
who is responsible for the assassination of your
sons and is someone who displeased his own mas¬
ter, must therefore be sentenced.' "
(40) Suta said: "Although Arjuna, by Krsna being
put to a test concerning the matter of his duty,
was encouraged to do so, he didn't aspire to kill
the son of his teacher, despite of the fact that he
was the heinous murderer of his sons. (41) When
he thereafter together with his dear friend and
charioteer Govinda reached his own camp, he
entrusted the assassin to his dear wife who was
lamenting over her murdered sons. (42) Upon
seeing the criminal silent from his heinous act
thus being brought in like an animal tied in ropes,
DraupadI, from the beauty of her nature out of
compassion showed the son of the teacher due
respect. (43) She couldn't bear the sight of him
brought in ropes and said: 'Release him, for he as
a learned one [a bralvnana ] is our teacher. (44)
By his [Drona's] mercy you yourself have re¬
ceived the confidential knowledge of the martial
arts and the release and control of all kinds of
weapons. (45) The lordship of Drona for certain
still exists in the form of his son, because his
other half KripT [his wife] with a son present
didn't follow her husband into death [by means of
satT]. (46) Therefore, oh most fortunate one in
18 Srimad Bhagavatam - The Story of the Fortunate One
knowing the dharma, by the goodness that is in
you, cause no grief to the ever respectable and
honorable family. (47) Do not make his mother,
Drona's devoted wife, cry the way I do in con¬
stantly shedding tears in distress over a lost child.
(48) If the noble administration is of no restraint
in relating to the order of the learned, that rule
will burn up in no time and will, together with its
family members fall to grief.' "
(49) Sata said: "O learned ones, the king [of the
Pandavas, Yudhisthira] supported the statements
of the queen as they were in accord with the
dharma of justice, merciful, without duplicity and
glorious in equity. (50) And so did Nakula and
Sahadeva [the younger brothers of the king] and
also Satyaki, Arjuna, the Supreme Lord the son of
DevakI, as well as the ladies and others. (51)
Thereupon Bhlma said indignantly: 'About the fact
that he without a good reason, nor for himself nor
for his master, has killed sleeping children, is
stated that he deserves death.'
(52) The four-armed one [Lord Krsna] who had
heard the words spoken by Bhlma and DraupadI
and had seen the face of His friend [Arjuna], said
with a faint smile: (53-54) 'One should not kill the
relative of a brahmin, even though one kills an
aggressor - as far as I am concerned both is pre¬
scribed to be carried out when we want to follow
the rules. You have to keep to the truth of the
promise you made when you pacified your wife
and also act to the satisfaction of Bhlma as well as
of Me.' "
(55) Sota said: "Immediately understanding what
the Lord meant, he separated with his sword the
jewel from the head of the twice-born one along
with his hair. (56) After releasing him from the
ropes, he [Asvatthama], who next to the loss of his
bodily luster because of the infanticide, also had
lost his strength in being deprived of his jewel,
was driven out of the camp. (57) Cutting the hair,
confiscating the wealth and banishment are the
forms of physical punishment reserved for the
relatives of the learned, not any other method of
dealing with the body. (58) Thereafter the sons of
Pandu together with DraupadI, overtaken by grief
performed the duties that were needed in respect
of the deceased family members."
*: When the sun-god chased the demon Vidy-
unmall, darted Lord Siva in anger against him
with his trident. The sungod fleeing toppled at
KasI, where he became known as Lolarka.
Chapter 8
Parlksit Saved and Prayers by Queen
KuntI
(1) Sata said: "Thus they headed, along with
DraupadI and the women put in front, to the
Ganges, with the wish to perform the water duties
for their relatives. (2) After each had done his of¬
fering of water and sufficiently had mourned, they
took a bath in the water of the Ganges that is puri¬
fied by the dust of the lotus feet of the Lord. (3)
There the king of the Kurus [Yudhisthira] with his
younger brothers, Dhrtarastra and Ghandarl sat in
deep bereavement together with KuntI, DraupadI
and the Lord Himself. (4) Lord Krsna together
with the munis there pacified the shocked and af¬
fected family who had lost their friends and mem¬
bers, by showing how each is subjected to the
Time that cannot be avoided. (5) Because of cheat¬
ing Yudhisthira [the eldest of the Pandavas], who
had no enemies, the unscrupulous ones [Duryod-
hana and his brothers] had been killed who clev¬
erly seized the kingdom and had shortened their
lifespan by their insult of touching the hair of the
queen [DraupadI], (6) By the proper performance
of three horse sacrifices his [Yudhisthira's] fame
spread in all directions like the fame of Indra who
performed that sacrifice a hundred times.
(7) Worshiped by the wise and the learned, the
Lord, in response to their farewell, invited the sons
of Pandu and also Uddhava [another relative and
friend of Krsna], (8) Seated on His chariot He, just
as He wanted to leave for Dvaraka, saw Uttara
[the mother expecting Parlksit] hurrying towards
Him in fear. (9) She said: 'Protect me, protect me,
oh Greatest of the Yogis, oh Worshiped One of the
Worshiped and Lord of the Universe, apart from
You I see no one fearless in this world of death
Canto 1 19
and duality. (10) Oh all-powerful Lord, a fiery iron
arrow is coming towards me. Let it burn me, oh
Protector, but save my embryo!' "
(11) Suta said: "Patiently hearing her words the
Supreme Lord, who is the caretaker of the devo¬
tees, understood that this was the result of a
brahmastra weapon of the son of Drona who
wanted to end the existence of all Pandava de¬
scendants. (12) Oh chief of the munis [Saunaka],
seeing the glaring brahmastra heading towards
them, the Pandavas each took up their own five
weapons. (13) Seeing that they were in great dan¬
ger with no other means available, the Almighty
One took up His Sudarsana disc for the protection
of His devotees. (14) From within the soul of all
living beings, the Supreme Lord of Yoga, by means
of His personal energy, shielded the embryo of Ut-
tara in order to protect the progeny of the Kuril dy¬
nasty. (15) Oh Saunaka, even though the brahmas¬
tra weapon cannot be stopped by counteractions, it
was, being confronted with the strength of Visnu,
neutralized. (16) But do not regard all of this, with
everything mysterious and infallible that we know
of Him, as something special. The unseen godhead
is by means of His material potency of creation,
maintenance and annihilation.
(17) Being saved from the radiation of the
weapon, the chaste KuntT along with her sons ad¬
dressed Lord Krsna who was about to leave. (18)
KuntT said: 'My obeisances unto You, the Purusa,
the Original Controller of the Cosmos who is in¬
visible and beyond all existing both within and
without. (19) Covered by the deluding [material]
curtain, being irreproachably transcendent and not
discerned by the foolish, You are like an actor
dressed up as a player. (20) You appear for the
sake of the advanced transcendentalists and phi¬
losophers who can discriminate between spirit and
matter, in order to execute the science that unites
them in devotion. But how must we, the women,
then exercise respect for You? (21) Therefore I
offer You my respectful obeisances, You the Pro¬
tector of the cows and the senses, the Supreme
Lord, the son of Vasudeva and DevakI, the One of
Nanda and the cowherd men of Vrndavana. (22)
My respects for You, who has a lotuslike depres¬
sion in His abdomen, who is always decorated
with lotus flowers, whose glance is as cool as a
lotus flower and whose footprints show the mark
of lotus flowers. (23) You are the master of the
senses and have released the distressed DevakI
[mother of Krsna] from being imprisoned for so
long by the envious [uncle] King Kamsa. And oh
Lordship, You have protected me and my children
against a constant threat. (24) Saving us in the past
from poison, a great fire, man-eaters, a vicious
assembly, sufferings from exile in the forest and
against weapons in battles with great generals,
You have now fully protected us against the
weapon of the son of Drona. (25) I wish we would
have more of those calamities, oh Master of the
Universe, so that we can meet You again and
again, because meeting You means that we no
longer see the repetition of births and death. (26)
The ones intoxicated by striving for a good birth,
opulences, education, and beauty will never ever
deserve to address You, who are easily approached
by the ones destitute. (27) All honor to You, the
wealth of the ones living in poverty, who tran-
20 Srimad Bhagavatam - The Story of the Fortunate One
scendental to the emotions one has with the mate¬
rial modes, are the One self-contented and most
gentle; all my respect for You who are the master
of beatitude. (28) 1 consider You the personifica¬
tion of Eternal Time, the Lord without a beginning
or an end, the All-pervasive One distributing Your
mercy everywhere equally among the beings who
live in dissent with each other. (29) Oh Lord, no
one understands Your pastimes, that appear to be
as conflictuous as the exploits of the common
man; people think You are partial, but You favor or
dislike no one. (30) Oh Soul of the Universe, with
Your vital energy taking birth although You are
unborn and acting although You are inactive, You
manifesting Yourself with the animals, the human
beings, the wise and the aquatics, are veritably
bewildering. (31) It is bewildering for me to see
that at the time the gopT [Yasoda, the cowherd fos¬
ter mother of Krsna] took up a rope to bind You
because You were naughty, You were afraid and
cried the make-up off Your eyes, even though You
are feared by fear in person. (32) Some say that
You, like sandalwood appearing in the Malaya
Hills, are born from the unborn for the glory of the
pious kings or the pleasure of the family of dear
King Yadu. (33) Others say that You descended
from the unborn for the good of Vasudeva and
DevakI who prayed for You and for the demise of
the ones envious with the godly. (34) Still others
say that You, like a boat on the sea, came to take
away the burden of extreme worldly grief and
were bom from the prayers of Lord Brahma. (35)
And yet others say that You appeared for the ones
suffering from desire and nescience in the materi¬
ally motivated world so that they may perform in
hearing, remembering and worshiping You. (36)
Those people who take pleasure in continuously
hearing, chanting and remembering Your activi¬
ties, certainly very soon will see Your lotus feet,
who put the recurrence of rebirths to an end. (37)
Oh Lord, with all that You did for us, You, today
going to the kings engaged in enmity, are leaving
us behind. Us, Your intimate friends living by
Your mercy alone in dependence on Your lotus
feet. (38) We, without You, will, along with the
Yadus and Pandavas, be without the fame and
name, like a body is without the senses after the
spirit has left. (39) The land of our kingdom will
no longer appear as beautiful as it does now, being
dazzled by the marks of Your footprints. (40) All
these cities and towns, because of Your glances,
flourished more and more with their wealth of
herbs, vegetables, forests, hills, rivers and seas.
(41) Therefore, oh Lord of the Universe, oh Per¬
sonality of the universal form, cut my tie of deep
affection for my kinsmen the Pandavas and the
Vrisnis. (42) Make my attraction to You pure and
continuously overflowing, like the Ganges flowing
down to the sea. (43) Oh Krsna, friend of Arjuna
and chief of the Vrisnis, annihilator of the rebel¬
lious dynasties on this earth, with Your unrelenting
bravery You relieve the distressed cows, the twice-
born and the godly, oh Lord of Yoga incarnate,
universal preceptor and original proprietor, unto
You my respectful obeisances.' "
(44) Suta said: "Thus being worshiped in His uni¬
versal glories with the choice of words of queen
KuntI, the Lord gave a mild smile that was as cap¬
tivating as His mystic power. (45) Thus accepting
all of that the Lord, after further paying respects to
other ladies in the palace of Hastinapura, upon
leaving for His own residence, was stopped by the
love of [Yudhisthira] the king. (46) The learned,
the sages and Lord Krsna, of all people the One of
superhuman accomplishment Himself, could not
convince the king in his distress, nor could he find
any solace in the classical stories. (47) King
Yudhisthira, the son of Dharma, from a material
conception thinking about the loss of his friends,
got, oh sages, carried away by the delusion of his
affection when he said: (48) 'Oh, just look at me
who in the ignorance of his heart is immersed in
the sin of with this body, which is meant to serve
others, having killed so many formations of warri¬
ors. (49) I, having killed so many boys, twice-born
ones, caretakers, friends, elders, brothers and
teachers, for sure will never ever, not even for a
million years, be freed from hell. (50) It is no sin
for a king to kill when he fights his enemies for
the right cause of protecting his people, but those
words, instituted for the satisfaction of the admini¬
stration, do not apply to me. (51) All the enmity
that accrued because of the friends that I have
killed who left women behind, I cannot expect to
be undone with me serving the sake of material
welfare. (52) Just like one cannot filter mud
through mud or clear wine stains with wine, it is
Canto 1 21
of no avail to counteract one's sin of having killed
with the reglementary sacrificing of animals.' "
Chapter 9
The Passing Away of Bhlsmadeva in the
Presence of Lord Krsna
(1) Sota said: "Yudhisthira in fear because he had
killed went thereafter, from the full of his realiza¬
tion of the religious duty, to the battlefield where
he found the dying Bhlsmadeva lying down. (2)
Drawn by the best horses decorated with golden
ornaments, all the brothers followed him hither,
accompanied by Vyasa, Dhaumya [the priest of the
Pandavas] and other rsis. (3) Also the Supreme
Lord came along with Arjuna on the chariot, oh
sages among the learned, and thus appearing very
aristocratic he [the king] was like Kuvera [the
treasurer of the demigods] together with his com¬
panions. (4) When Yudhisthira saw Bhlsma lying
on the ground like a demigod fallen from heaven,
he together with his brothers and the Lord who
carries the disc, Krsna, bowed down before him.
(5) At that place were present all the sages among
the brahmins, the godly and the royalty, just to see
the leader of the descen¬
dants of King Bharata [the
common ancestor]. (6-7)
Parvata Muni, Narada,
Dhaumya, Lord Vyasa, Bri-
hadasva, Bharadvaja and
Parasurama were present
there with their disciples
and also Vasistha, Indra-
pramada, Trita, Grtsamada,
Asita, Kakslvan, Gautama,
Atri, Kausika and Su-
darsana had come. (8) Oh
learned ones, also many
other sages like Sukadeva,
the instrument of God, and
other pure souls like
Kasyapa and Angirasa ar¬
rived there accompanied by
their disciples.
(9) Bhlsmadeva, the best among the Vasus know¬
ing well how to behave in respect of the dharma
according to time and circumstances, welcomed
all the great and powerful ones who had assem¬
bled there. (10) Knowing of Krsna's glories he
also in worship welcomed Him, the Lord of the
Universe who, situated in the heart, manifests His
form through His internal potency. (11) Seeing the
sons of Pandu sitting silently by his side, Bhlsma
congratulated them warmheartedly. With tears in
his eyes in ecstacy he was overtaken by feelings of
love about the gathering. (12) He said: 'Oh how
painful and unjust it has been for you good souls,
sons of righteousness, to have had such a life of
suffering you never really deserved under the pro¬
tection of the learned, the religion and the Infalli¬
ble One. (13) When after the death of the great
general Pandu, the children of KuntI, my daughter
in law, were still tender of age, she had to suffer a
great deal on your account, and that continued
even after you boys had grown up. (14) All the
unpleasant that happened I think, is the inescap¬
able effect of Time; you, just like the rest of the
world with its ruling demigods, fall under that
control just like the clouds that are carried by the
wind. (15) Why else would there be that misfor¬
tune with the presence of Yudhisthira, the son of
the ruler of religion, Bhlma with his mighty club.
22 Srimad Bhagavatam - The Story of the Fortunate One
Arjuna carrying his Gandlva and our well-wisher
Lord Krsna? (16) No one may fathom God's plan
oh King; it bewilders even the great philosophers
who are engaged in exhaustive inquiries. (17)
Therefore, I assure you, oh best of the descendants
of Bharata, that this was only due to His provi¬
dence, His desire; oh ruler - just take care of the
helpless subjects oh master. (18) He [Krsna] who
inconceivably moves among the Vrisni family, is
no one else but the Supreme Lord, the original,
primordial, supreme enjoyer Narayana who bewil¬
ders each by His energies. (19) Oh King, Lord Siva,
Narada the sage among the godly and the great
Lord Kapila are the ones who have direct knowl¬
edge of the most confidential glories of His Lord-
ship. (20) He is the very same person you consider
your maternal cousin, dearest friend, ardent well-
wisher, counselor, messenger, benefactor and
charioteer. (21) He who is present in everyone's
heart, who is equal to all and who being from the
Absolute never falsely identifies Himself, is, in
His consciousness of making with everything He
does a difference at each moment, free from what¬
ever predilection. (22) Yet, despite of His imparti¬
ality with the devotees, see, oh King, how Krsna
directly, at the end of my life, cared to be present
at my side. (23) Those yoga adepts who with Him
in mind devoutly meditate on His holy name and
with their mouth sing His glories, will, upon aban¬
doning the material conception of life, find release
from the desire proper to their materially moti¬
vated actions. (24) May He who in my meditations
appears as the four-handed God of the Gods, the
Supreme Lord with His cheerful smile, His eyes
red like the morning sun and His decorated lotus
face await me when I leave this material body.' "
(25) Suta said: "Yudhisthira, who heard that from
him who was lying on a bed of arrows, asked him,
with the rsis listening, about the diverse religious
duties. (26) Bhlsma described to him the different
stages of life and the vocations as determined by
the qualities of the person next to the way how one
should deal systematically with both the symp¬
toms of attachment and detachment. (27) He ex¬
plained about the duties of charity, rulership and
liberation by giving their divisions and gave the
general outline of the duties of women and devo¬
tional service. (28) Knowing the truth he de¬
scribed, oh sages, the [four basic civil virtues of]
religious dutifulness, economy, fulfillment of de¬
sires and liberation, to which he cited various
known histories. (29) During the time Bhlsma
described the duties, the sun ran over the northern
hemisphere, which is precisely the desired time pre¬
ferred by the mystics when they want to leave this
world [see B.G. 8: 24]. (30) Bhlsmadeva, the pro¬
tector of thousands of sciences and arts, then fell
silent and with a mind freed from all bondage he
fixed his eyes wide open upon the Original Person
Lord Sri Krsna, the Fourhanded One who was
standing before him in yellow garments. (31) Sim¬
ply looking at Him, the Annihilator of the Inauspi¬
cious, his meditation purified and his pain from the
arrows disappeared instantly. And while he prayed
before the material tabernacle all the activities of
his senses ceased when he departed for the Control¬
ler of All Living Beings. (32) Sn Bhlsmadeva said:
'Let me being freed from desires prepare my mind
for the Supreme Lord, the Leader of the Devotees,
the Great Self-contented One who in the realization
of His transcendental joy at times [as an avotara]
takes pleasure in accepting this material world with
her creation and destruction. (33) He is the most
desirable person of the higher, lower and middle
worlds. Bluish like a tamala tree, He wears His
dress that shines like the golden rays of the sun. He
has a body decorated with sandalwood pulp and a
face like a lotus. May my love free from material
motives repose in the friend of Arjuna. (34) Let the
mind be directed towards Sri Krsna who, with His
scattered hair that on the battlefield turned ashen
from the dust of the hoofs, with His face decorated
with perspiration and His skin pierced by my sharp
arrows, wearing His protective armor took pleasure
in all of it. (35) After hearing the command of His
friend He drove His chariot between the opposing
forces, where positioned He diminished the lifespan
of the enemy by simply looking at them. Let there
be my love for that friend of Arjuna. (36) While the
troops were looking at a distance, He with His tran¬
scendental knowledge eradicated the ignorance of
him who, because of a polluted intelligence, was
reluctant to kill his kinsmen. Let there be the tran¬
scendence of my attraction for His feet.
(37) For the sake of the fulfillment of my duty
factually to be more of violence and against His
Canto 1 23
own sworn principle [to stay out of the fray], He
got down from His chariot, took up it's wheel and
- while dropping His outer garment - paced towards
me like a lion that is about to kill an elephant. (38)
Wounded by the shaip arrows and without His
shield He, smeared with blood, in the angry mood
of the great aggressor moved towards me in order
to kill me. May that Supreme Lord who awards
salvation become my destination. (39) Let me, at
this hour of death, be of love for the Personality of
Godhead who, controlling the horses with a whip in
His right hand and the reins in the left, so elegant to
behold by all means protected the chariot of Arjuna.
It was by looking at Him that those who died at this
place realized their original form. (40) Watching the
attractive movements of His supremely spirited,
fascinating acts and sweet smiles, the gopTs of Vra-
jadhama [the village of Krsna's youth] imitating
Him in ecstasy, found their original nature. (41)
When King Yudhisthira performed the [Rajasuya]
royal sacrifice where the great sages and kings were
assembled, He received the respectful worship of
all the members of the elite. I present there recog¬
nized Him at the time [and still remember Him
now] als the spirit soul, as the object of worship.
(42) Having experienced the absorption of being
freed from the misconceptions of duality, I have
known [ever since] that He, now present before me,
is the One Unborn in the heart of the conditioned
soul. It is He who in His being situated as the Su¬
persoul in the heart of all who are created by Him,
just like the one sun, is looked upon differently
from every angle.' "
(43) Shta said: "With his mind, speech, sight and
actions thus fixed upon Krsna only, he fell silent
and stopped breathing, having merged in the living
being of the Supersoul. (44) After hearing this all
from Bhlsmadeva as he merged into the Supreme
Absolute and Unlimited, everyone fell silent like
birds at the end of the day. (45) Thereafter from
everywhere drums sounded being beaten by gods
and men, accompanied by heartfelt praise from the
pious royal order and showers of flowers falling
from the sky. (46) Oh descendant of Bhrigu [Sau-
naka], after having performed the funeral rites for
the dead body, Yudhisthira was afflicted for a mo¬
ment. (47) The sages who were satisfied and
happy about the [revelation of the] confidential
secret of Lord Krsna's glories, then went back to
their own hermitages with Him installed in their
hearts. (48) King Yudhisthira went together with
Lord Krsna to Hastinapura and consoled his uncle
[Dhrtarastra] and ascetic aunt Ghandharl. (49)
With the approval of his uncle and consent of Lord
Vasudeva he thereafter, faithful to the greatness of
his forefathers, executed the royal duties over the
kingdom."
Chapter 10
The Departure of Lord Krsna for
Dvaraka
(1) Saunaka Muni asked: "How did King
Yudhisthira, the greatest of the strict followers of
the religion, together with his younger brothers
rule the kingdom after having killed the aggressors
who wanted to usurp the legal inheritance? They
had to accept a restriction on the joys of life, didn't
they?"
(2) Sota said: "After the exhausting bamboo fire of
the Kuru dynasty, the Lord, the maintainer of the
creation, was pleased to see how the seedling of
Yudhisthira's kingdom had been restored. (3) After
having heard what Bhlsma and the Infallible One
had said, Yudhisthira, enlightened by perfect
knowledge, was freed from his bewilderment and
ruled, followed by his brothers and protected by
the invincible Lord, over the earth and the seas
like he was the king of heaven [Indra]. (4) All the
rain that was needed showered, the earth yielded
everything desired and the cows out of sheer joy
moistened the pastures with their filled udders. (5)
The rivers, oceans and hills assured him in every
season of all necessary vegetables, greenery and
medicinal herbs. (6) Never was, because of them¬
selves, nature or because of others, any living be¬
ing troubled by anxieties, diseases or extreme
temperatures, as always happens with a king who
has no enemies.
(7) In order to appease His family and please His
sister [Subhadra, who was married to Arjuna], the
Lord stayed for a few months in the city of Hast-
24 Srimad Bhagavatam - The Story of the Fortunate One
inapura. (8) After that time He, after duly asking
permission, was permitted to leave. After embrac¬
ing the king and bowing down to him He ascended
His chariot, receiving from others the same re¬
spects and embraces. (9-10) His sister, [the wife of
the Pandavas] DraupadI, [their mother] KuntT,
[Parlksit's mother] Uttara and also [the blind
grandfather] Dhrtarastra and [his wife] Gandharl,
[their son] Yuyutsu, [the Kuru priest] Kripacarya,
[the twin brothers] Nakula and Sahadeva together
with Bhlma, and [the Pandava priest] Dhaumya
and the other ladies from the palace and [Vyasa's
mother] Satyavatl, had great difficulty with the
departure of the One with the conch in His hands,
and almost fainted. (11-12) An intelligent person
will, concerning the fame that is sung, in good
company being liberated from materialistic asso¬
ciation, never think of giving it up when he but
once has heard the pleasing. How could the
Pandavas who gave Him their heart then tolerate it
to be separated from Him having seen Him face to
face and touching, sleeping, sitting and eating to¬
gether with Him? (13) All of them, looking at Him
with wide open eyes, melted for Him and moved
restlessly, bound as they were by pure affection.
(14) The ladies of the family who came from the
palace, had difficulty checking their tears from
overflowing, as they were afraid that because of it
inauspicious things might happen to the son of
Devakl. (15) At that time mridangas [drums used
in devotional service], conch shells, horns, strings,
flutes and more drums, bells and other rhythm in¬
struments were sounded. (16) To have a good view
the ladies of the Kuru dynasty climbed on the roof
of the palace, from where they showered flowers
upon Krsna with love and shy smiles. (17) For the
Most Beloved of the Beloved [Arjuna] the con¬
queror of sleep took up an embroidered sunshade
decorated with peris and lace that had a handle
inlaid with jewels. (18) He, as the master of
Madhu, resplendently sitting on flowers scattered
all around was on His way fanned by Uddhava,
His cousin brother and His driver Satyaki.
(19) From all sides the truthful respects and say¬
ings of the brahmins could be heard that to the
occasion were neither befitting or unbefitting con¬
sidering the fact that the Absolute Truth was pre¬
sent there in a form subjected to the modes of na¬
ture. (20) The ladies of the capital of the king of
the Kurus were with their hearts absorbed in talk¬
ing amongst each other about Him hailed in the
scriptures, in such a manner that it sounded more
attractive than the hymns of the Vedas themselves:
(21) 'Him we will definitely remember as the Per¬
sonality of Godhead, as the Original One who ex¬
isted materially unmanifested in His own Self be¬
fore the creation of the modes of nature. He is that
Supersoul, that Supreme Lord, in whom the living
beings merge with their energies suspended, like
going asleep at night. (22) He as the one who puts
the revealed scriptures in practice thus gives, when
He excercises His own personal potency, the indi¬
vidual soul time and again names and forms when
He [in the form of an avatdra ] creates the outer
illusion of material nature. And these names He
assigns to that what factually cannot be named.
(23) He happens to be the same Personality of
Godhead as the one by those great devotees seen
who managed to control their senses and life and
who, by the grace of their devotion, may see the
development of a pure mind; it is they who by dint
of this, only this, deserve a purified existence. (24)
Oh friends, it is He who for His excellent pas¬
times, that are confidentially described in the Ve¬
das as also discussed by the intimate devotees, is
respected as the one and only Supreme Controller
and Supersoul of the complete creation, as He who
Canto 1 25
by the manifestation of His pastimes, creates,
maintains and destroys without ever becoming
attached to it. (25) Whenever there are rulers who
ignorantly like animals go against the divine prin¬
ciples, He manifests, for sure out of goodness, His
supreme power and positive truth, mercy and
wonderful activities in various forms for the sake
of maintaining [the dharma] in the different peri¬
ods and ages [see also B.G 4: 7]. (26) O, how su¬
premely glorified the dynasty of King Yadu is and
how elevated the virtue of the land of Mathura, for
He who has appeared and roamed here is the su¬
preme leader of all the living beings and the hus¬
band of the goddess of fortune. (27) How wonder¬
ful Dvaraka is [the island where Krsna resides],
that place that, adding to the virtue and fame of
the earth, defeats the glory of the heavenly worlds,
that place of which the inhabitants are used to
constantly see the soul of the living being [Krsna]
who bestows His grace with the benediction of His
smiling glance. (28) For the wives He married to
relish His lips again and again, they no doubt by
vow, bath, fire-sacrifice and such must have been
of perfect worship for the Lord, oh friends. Often
the damsels of Vraja fainted with that in their
minds! (29) Of the lady of Dvaraka [RukminI,
Krsna's first wife], who with great valor was taken
away by Him from the open selection of the
bridegroom as the price that had to be paid by the
harassing powerful kings headed by Sisupala, and
of the other ladies that were similarly brought
home after the killing of thousands of wicked
kings [headed by Bhaumasura], there are the chil¬
dren like Pradyumna, Samba and Amba. (30) All
these very fine women of the highest stature who
were bereft of their individuality and purity were,
being touched by their lotus-eyed husband who
drew them in His heart, thus never left alone in
their homes.'
(31) While the ladies of the capital were praying
and talking this way about Him, He granted them
the grace of His glance and greeting them with a
smile on His face the Lord departed. (32)
Yudhisthira, the man without enemies, out of af¬
fection and being anxious, engaged four divisions
of soldiers [on horseback, elephant, chariot and
foot] for the protection of the enemy of the athe¬
ists. (33) After thus having accompanied Him over
a long distance, the Lord persuaded politely and
full of affection the determined Pandavas to re¬
turn. They were overtaken by the thought of their
future separation. Thereafter He with His dear
companions proceeded towards Dvaraka. (34-35)
Traveling through Kurujangala [the province of
Delhi], Pancala [part of Punjab], SOrasena,
Brahmavarta [Uttar Pradesh its north] and the dis¬
tricts along the Yamuna river, He passed Kurukse-
tra where the battle was fought and traversed the
province of Matsya, Sarasvatan [another part of
Punjab] and so on. Then crossing the land of de¬
serts [Rajasthan] and the land where there is
hardly any water [Madhya Pradesh], and after
passing through the provinces of Sauvlra [Sau-
rastra] and Abhlra [part of Gujarat], He, oh Sau-
naka, finally reached the western side of the prov¬
ince of Dvaraka with His horses slightly overtaken
by fatigue from the long journey. (36) In several
places it so happened that the Lord was welcomed
and served in different ways when He arrived in
the evening after the sun had passed the eastern
sky to be gone where the ocean is."
Chapter 11
✓
Lord Sri Krsna's Entrance Into
Dvaraka
(1) Sota said: "Reaching the border of the land of
the Anartas [the land of the ones free from the
unwanted, Dvaraka], He for the arrival in His own
prosperous city sounded His conch shell [the
Pancajanya], which, evidently, ended the dejection
of the inhabitants. (2) The brilliant white of the
round form of the conch shell, even though it was
reddened by the lips of the Great Adventurer,
looked, as it was loudly sounded in His hands, like
a swan ducking at the stems of lotus flowers. (3)
Having heard the sound that is even feared by the
fear of a material existence itself, all the citizens
rapidly proceeded in the direction of the sound to
have an audience with the protector of the devo¬
tees they had awaited for so long. (4-5) Thereupon
they offered their presentation of welcome to the
Self-contented One who by dint of His own po¬
tency was their unrelenting provider. It was like
26
Srimad Bhagavatam - The Story of the Fortunate One
world; how can we live
without seeing your beauti¬
ful smiling and decorated,
attractive face?'
offering a lamp to the sun. With cheerful, affec¬
tionate faces they ecstatically gave gladdened
speeches before the Father, the way friends and
protegees do for their guardian.
(6) They said: 'We have always bowed down to
Your lotus feet like one does within the worship of
Brahma and his sons and the king of heaven, be¬
cause You, for the one who desires the supreme
welfare in this life, are the Master of Transcen¬
dence upon whom the inevitable time has no grip.
(7) For the sake of our welfare be the Creator of
our world and also be our mother, well-wisher,
husband, father, Lord and spiritual master. Follow¬
ing in the footsteps of You as our idol and supreme
lordship we have succeeded in our lives. (8) Oh
how lucky we are to see Your all-auspicious form
and enjoy again the protection of Your good Self,
because the sight of Your affectionate, loving,
smiling face even by the demigods is rarely seen.
(9) Whenever, oh lotus-eyed One, You leave from
here to meet Your friends and relatives among the
Kurus [in Hastinapura] and the people of Mathura,
oh Infallible One, each moment seems to take a
million years and our eyes are as useless as they
would be without the sun. (10) Flow can we, with
You being elsewhere, live without the satisfaction
of Your glance that vanquishes the miseries of the
With the sound of these
words of the citizens in Flis
ears the caretaker of the
devotees, He who teaches
humanity humaneness by
the distribution of His
glances, entered the city of
Dvaraka. (11) The way the
city of Bhogavatl was pro¬
tected by the Nagas,
Dvaraka was protected by
the strength of the descen¬
dants of Vrisni [Krsna's
family], Bhoja, Madhu,
Dasarha, Arha, Kukura,
Andhaka etc. [together
called the Yadus], who were all as good as Krsna
Himself. (12) During all seasons there was the
wealth of orchards and flower gardens that with
their trees, plants and also with the hermitages that
were found there, formed beautiful parks around
ponds tilled with lotuses which made the city extra
beautiful. (13) The gateway of the city as well as
the different roads were decorated with arches and
flags that, painted with all the known signs, were
casting shadows in the sunshine. (14) The lanes,
alleys, the marketplace and public meeting places
were thoroughly cleansed, sprinkled with scented
water and strewn with fruits, flowers and unbroken
seeds. (15) At the door of each residential house
there was a display of curd, unbroken fruits, sugar
cane, decorations, pots of water and articles for
worship like incense and lamps. (16-17) Hearing
that their dearest friend was coming home, His
father Vasudeva and the magnanimous AkrOra,
Ugrasena, Krsna's superhumanly powerful elder
brother Balarama, Pradyumna, Carudesna and
Samba the son of Jambavatl, were all by the force
of an extreme happiness alerted from their resting,
sitting and dining. (18) Headed by elephants, with
auspicious articles, the sound of conch shells and
the glorifying chanting of hymns, they hurried, to¬
gether with the brahmins excited in cheerful expec¬
tancy on their chariots towards Him. (19) Hundreds
Canto 1 27
of courtesans with dazzling earrings that enhanced
the beauty of their cheeks, very anxious to meet
Him followed in their vehicles. (20) There were
entertainers, dancers, singers, historians, genealo¬
gists and learned speakers who spirited sang the
praises of the superhuman activities of the Lord.
(21) The Supreme Lord approached each of the
friends and citizens who came to receive and wel¬
come Him, as it should with due honor and re¬
spect. (22) He, the Almighty One, with the en¬
couragement of His glancing smile bowed His
head, greeted them in words, embraced them and
shook hands with them, down to the lowest as de¬
sired giving His benedictions. (23) Then, accom¬
panied by the esteemed elders and the brahmins
and their wives, He entered the city where He was
welcomed as well with blessings and praises from
other admirers.
(24) While He passed through the public roads of
Dvaraka the ladies of standing climbed on the
roofs of their houses, oh learned ones, to feast
their eyes on the sight of Him. (25) Even though it
was their habit to look at Him this way, the in¬
habitants of Dvaraka could never get enough of
the compelling sight of the reservoir of beauty
who was the embodiment of the Infallible One.
(26) In His chest the Goddess of Fortune resides,
from the cup of His face the eyes are drinking, by
His arms the ruling demigods abide, and His lo¬
tus feet are the shelter for the singing and talking
devotees. (27) Being served with a white parasol,
fans and a road covered by a shower of flowers
the Lord with His yellow garments and flower
garlands resembled a cloud surrounded by the
sun, the moon, lightening and a rainbow com¬
bined.
(28) But after He entered His parental home He
was embraced by His seven mothers [His own
mother, the wife of the priest, of the guru and of
the king, the cow, the nurse and mother earth] who
joyously were headed by DevakI to whom He
bowed His head down in obeisance. (29) After
they all had put Him on their laps, their breasts got
wet of their affection and delight and also of the
water of the tears that overwhelmed them. (30)
Thereafter He entered His personal quarters that,
inhabited by His wives who numbered over six¬
teen thousand, offered all that one could wish for.
(31) From a distance seeing their husband now
returned home the ladies within their minds rejoic¬
ing rose up at once from their seats and medita¬
tions with a coyly looking face. (32) As soon as
they saw Him the shy ones first sent their sons and
embraced Him in their hearts in an insuperable
ecstasy but, oh leader of the Bhrigus, in spite of
that they choked up with tears that inadvertently
fell like water from their eyes. (33) Although He
was always present at their side, even when they
were alone, His feet nevertheless every time ap¬
peared completely new to them - after all, who
could let go of the feet of the Eternal One that are
never abandoned by the Goddess of Fortune? (34)
He, without being part of it Himself, created the
enmity between the rulers who from the day they
were bom had become a burden to the earth with
their military control over their surroundings. He
brought relief by killing them just like the wind
does with bamboos when he creates fire by fric¬
tion. (35) The Supreme Ford, from His own cause¬
less mercy, out of His own appeared among all
those who are part of this human world, to enjoy a
life, with the worthiest of women, as if it con¬
cerned an ordinary worldly affair. (36) Even
though they were spotless and exciting with their
charming smiles, the way they with their grave
expression looking from the corners of their eyes
even convinced Cupid to give up his bow, they, as
maddening, first-class women, were never able to
perturb His senses with their magic. (37) Ordinary
people who see how He, in spite of His detach¬
ment, is actively engaged, consider in their igno¬
rance Him for that reason a human being full of
attachment who is as affected as they are. (38)
Such is the divinity of the Personality of Godhead
that He, despite of being in touch with material
nature, is never affected by its qualities; and the
same is true for the intelligence of the ones situ¬
ated in the eternal of the Ford who is their refuge.
(39) The women in their simplicity and weakness
held it for true that He would be like someone who
follows because he is dominated and isolated by
his wife. They, unaware of the glories of their hus¬
band, were the way the atheists think of Him who
do not know Him as the supreme controller."
28 Srimad Bhagavatam - The Story of the Fortunate One
Chapter 12
The Birth of Emperor Parlksit
(1) Saunaka said: "The [embryo in the] womb of
Uttara, that was tormented by the enormous heat
of the invincible weapon released by Asvatthama,
was brought back to life by the Lord. (2) How was
Emperor Parlksit born who was highly intelligent
and proved to be a great soul? How exactly did his
demise take place and where did that death take
him? (3) Please tell it to us, we all want to hear
everything about what you deem worth mention¬
ing about him. We are of the greatest respect for
you to whom Sukadeva GosvamI delivered the
knowledge of the Supreme."
(4) Sata said: "King Yudhisthira brought wealth,
the way his father did, in pleasing his subjects
without in his observance of Krsna's feet being
motivated for the ulterior of any material gain or
sense gratification. (5) The fame of his wealth,
sacrifices, what he stood for, his queens, his broth¬
ers and his sovereignty over the planet earth where
we are living, even spread to the heavens. (6) But,
just as only food may satisfy a hungry man and
nothing else, he in his hunger as a God-fearing
person, oh brahmins, was not moved by all those
earthly desirables that are aspired by even the
denizens of heaven.
(7) At the time Parlksit the great fighter, as a child
in his mother's womb, was suffering from the heat
of the brahmastra weapon, oh son of Bhrigu, he
could see the Purusa [the original person] in a
shining appearance. (8) In the blaze he saw at the
size of not more than a thumb the transcendental,
infallible Lord beautiful with a dark skin, a golden
helmet and lightening clothes. (9) With the riches
of His four arms, earrings of the purest gold,
bloodshot eyes and a club in His hands, He was
moving about, constantly circling the club around
like it was a torch. (10) As He was vanquishing
the radiation of the brahmastra like the sun evapo¬
rating dew drops, He was observed by the child
who wondered who He was. (11) He saw how the
all-pervading Supersoul, the Supreme Lord and
protector of righteousness, took away the glare
upon which the Lord who stretches in all direc¬
tions all of a sudden disappeared from his sight.
(12) Thereupon, when the good signs of a favor¬
able position of the stars gradually evolved, he
who would prove himself as being of a prowess
equal to that of Pandu, took his birth as the heir
apparent of Pandu. (13) King Yudhisthira glad¬
dened had priests like Dhaumya and Kripa per¬
form the birth ritual with the recitation of auspi¬
cious hymns. (14) Knowing where, when and how,
he in charity rewarded for the occasion the learned
ones with good food and gifts of gold, cows, land,
housing, elephants and horses. (15) The brahmins
happily addressed the king, the chief of the Purus,
communicating that they felt very obliged to the
descent in the line of the Purus [of the descendants
of their ancestor King Puru]. (16) They said: 'For
the puipose of obliging you to Him this son by the
all-pervasive and all-powerful Lord has been
saved from being destroyed by the irresistible,
supernatural weapon. (17) Therefore he shall be¬
come well known in all the worlds as the one pro¬
tected by Visnu. No doubt he will be a most fortu¬
nate, supreme devotee endowed with all good
qualities.'
(18) The good king said: 'Oh best of the truthful,
will he follow in the footsteps of all the great souls
of this family of saintly kings? Will he, to the
honor of his family name, be meritorious and true
to his word in his achievements?'
(19) The brahmins answered: 'Oh son of Pritha
[KuntI], he will be the maintainer of all living enti¬
ties, exactly like King Iksvaku, the son of Manu,
and he will be faithful to his promises and have
respect for the learned just like Rama, the son of
Dasaratha. (20) He will be as charitable as King
Sibi of Uslnara and protect the ones of surrender,
and like Bharata, the son of Dusyanta who per¬
formed many sacrifices, he will spread the name
and fame of his family. (21) Among the archers he
will be as good as the two Arjunas [his grandfather
and the king of Haihaya], he will be as irresistible
as fire and as unsurpassable as the ocean. (22) As
powerful as a lion and as worthy for taking shelter
as the Himalayas, he will be as forbearing as the
Canto 1 29
earth and as tolerant as his parents. (23) With a
spirit as good as that of the original father Brahma,
he will be as generous and equanimous as Lord
Siva and be the refuge of all living beings as good
as the Supreme Lord with whom the Goddess of
Fortune resides. (24) Following in the footsteps of
Lord Krsna he will be of the majesty of all divine
virtues, he will have the greatness of King Ran-
tideva and be as pious as Yayati. (25) Being as
patient as Bali Maharaja this child will be as de¬
voted as Prahlada was unto Lord Krsna and he
will perform Asvamedha [horse] sacrifices and be
faithful to the elderly and experienced. (26) Fie
will bring forth kings as good as sages, will chas¬
tise the upstarts and crush the quarrelsome for the
sake of world peace and the religion. (27) After
having heard of his personal death, that is caused
by a snakebird sent by the son of a brahmin, he
will free himself from his attachments and take to
the shelter of the Lord. (28) Flaving inquired after
the right self-knowledge with the son of sage
Vyasa he, oh King, will abandon his material life
on the banks of the river Ganges and attain a life
of fearlessness.'
(29) After they thus had informed the king and
were generously rewarded, they who are learned
in matters of astrology and birth ceremonies re¬
turned to their homes. (30) Fie, oh master [Sau-
naka], would become famous in this world as
Parlksit, the examiner, because he from what he
had seen before his birth, keeping Flim con¬
stantly in mind would be examining all men.
(31) Just like the waxing moon growing day by
day, the royal prince under the care of his pro¬
tective parents soon grew up day by day to what
he would be.
(32) King Yudhisthira, desiring to perform a horse
sacrifice to be freed from the burden of having
fought his kinsmen,
thought about acquir¬
ing funds because all
he received stemmed
from collecting taxes
and fines. (33) In re¬
spect of his mindful
wishes his brothers,
advised by the Infalli¬
ble One, went north to
collect sufficient riches.
(34) With the result of
that collected wealth
Yudhisthira, the pious
king who was so anx¬
ious, managed to con¬
duct three horse sacri¬
fices with which he
worshiped Lord Hari
perfectly. (35) The Su¬
preme Lord, with the help of whom the twice-born
could perform the sacrifices, then invited by the
king stayed for a few months more to please the
ones who loved Him. (36) Thereafter, dear brah¬
mins, He, with the permission of the king, Drau-
padl and His relatives, went back to Dvaraka ac¬
companied by Arjuna and other members of the
Yadu dynasty."
Chapter 13
Dhrtarastra Quits Home
(1) Sota said: "Vidura [*] as he was traveling to
the different places of pilgrimage, had received
knowledge about the destination of the self from
the great sage Maitreya, and since he by that
30 Srimad Bhagavatam - The Story of the Fortunate One
knowledge was sufficiently acquainted with eve¬
rything to be known, he returned to the city of
Hastinapura. (2) After all the questions that Vidura
put before Maitreya in his presence an undivided
devotion unto Govinda had grown in him and he
refrained from further questioning. (3-4) Arriving
in Hastinapura he, oh brahmins, was welcomed by
Yudhisthira and his younger brothers, Dhrtarastra,
Satyaki and Sanjaya, Kripacarya, KuntT,
Gandharl, DraupadI, Subhadra, Uttara, KripT,
other wives of the family members of the Panda-
vas and other ladies with their sons. (5) Like
awakened from death they approached him in
great delight to receive him with all respect with
embraces and obeisances. (6) In their affection
they emotionally shed tears because of the anxi¬
ety and grief they had felt because of the separa¬
tion. King Yudhisthira offered him a seat and
then arranged for a reception.
(7) After he was fed sumptuously, had rested and
was seated comfortably, the king humbly bowed
down to address him in front of everybody. (8) He
said: 'Do you remember how we, brought up under
the wings of your care, together with our mother
were delivered from various calamities like poi¬
soning and arson? (9) How did you maintain your
livelihood as you traveled the surface of the earth
and in which holy places of pilgrimage have you
been of service here on this planet? (10) Devotees
like your goodness are converted into holy places
themselves, oh powerful one;
having the Supreme Personal¬
ity in your heart, you turn all
places into places of pilgrim¬
age. (11) Dear uncle, can you
tell us what you saw or heard
about our friends and well-
wishers? Are the descendants
of Yadu, who with Krsna are
rapt in their love for God, all
happy where they are living?'
(12) Thus being questioned by
the king he properly described,
discussing one subject afte r
the other, all he had experi¬
enced, but did not mention the
destruction of the dynasty. (13)
Because he did not want to upset them he was as
graceful not to expound on this in fact so unpalat¬
able and unbearable aspect of mankind's behavior.
(14) The sage, who was treated like a god, thus
resided for a few days with them so that he could
mean something to his eldest brother and all
would be happy. (15) Because of a curse of
MandOka Muni [who under Yama's responsibility
was treated unjustly], Vidura for the time of a
hundred years had to play the part of a stidra [a
working class man]. During that time it was
Aryama who [in his place] administered punish¬
ment as was suitable for the sinful ones [**].
(16) Yudhisthira had seen that there was a grand¬
son in the dynasty fit for ruling the kingdom that
he had retrieved and enjoyed together with his
politically gifted brothers a life of great wealth.
(17) But Time, insurmountable and imperceptible
in its being, surpasses inimitably those who are
inattentive and engrossed in the mind of attach¬
ment to family affairs. (18) Vidura who knew this
said to Dhrtarastra: 'Oh King, [dear brother], please
withdraw yourself without delay, just see how fear
has taken the lead in your life. (19) In this material
world there is no help of anyone or anything to
escape from this fear, because that fear concerns
the Supreme Lord who approaches us all in the
form of eternal Time. (20) Inevitably overtaken by
the pull of time a person must, just like that, give
up this life as dear as it is to everyone, not to men-
Canto 1 31
tion the wealth and such he has acquired. (21)
With your father, brother, well-wishers and sons
all dead, with your life expended and your body
decrepit, you live in another man's home. (22) You
have been blind since you were born, don't hear
that well anymore, your memory fails and recently
your teeth loosened, your liver gives you trouble,
and you are loudly coughing up mucus. (23) Alas,
how powerful the living being its attachment to
life is! It is that strong that it makes you, just like a
household dog, eat the remnants of the food left
over by BhTma [your Pandava nephew]. (24) How
can you subsist on the grace of those whom you
tried to burn and poison and whose wife you have
insulted while usurping their kingdom? (25)
Whether you like it or not, you will, however
much you value your life, have to face the fact that
this miserly body will dwindle and deteriorate like
an old garment. (26) Someone is courageous and
wise if he, unconcerned in being freed from all
obligations, accepts that he has to head for an un¬
known destination when he is no longer able to
use his body properly. (27) Anyone in this world
who, by his own understanding or having it
learned from others, arrives at consciousness when
he has awakened from his material attachment and
next leaves home with the Lord installed in his
heart, is certainly a first-class human being. (28)
Therefore, please leave for the north without let¬
ting your relatives know where you are heading
for; hereafter soon the time will arrive of a general
diminishing of the qualities of men [Kali-yuga].'
(29) Having heard this the old king of the
Ajamldha family, in respect of the wisdom of his
younger brother Vidura, broke determined with the
strong family ties and left in that direction which
was set for the path of liberation. (30) He was fol¬
lowed by the chaste and worthy daughter of King
Subala [Gandharl] who went along with her hus¬
band to the Himalayas - the place that is the de¬
light of those who took up the staff of renunciation
like they were fighters accepting the legitimacy of
a good beating.
(31) Returning to the palace he who considered no
one his enemy [Yudhisthira], having worshiped
the demigods with oblations, obeisances and gifts
for the brahmins, wanted to pay his respects to the
elderly. But he couldn't find his two uncles or aunt
Gandharl. (32) Anxiously, he turned to Sanjaya the
son of Gavalgana [the assistant who gave the blind
Dhrtarastra the account of the battle], and said to
him: 'Where is our old, blind uncle? (33) Where is
my well-wisher Vidura and mother Gandharl who
was grieving over losing her offspring? Has the
old king, ungrateful to me for having lost his sons,
distressed in a mind of doubt about my offenses
drowned himself together with his wife in the
Ganges? (34) After the downfall of my father King
Pandu they were the well-wishers who protected
us all who were still small children - where have
my uncles gone from here?' "
(35) Suta said: "Sanjaya, who worried in the love
for his master couldn't find him, was upset about
the separation and could, being too aggrieved, not
speak a word in reply. (36) Thinking about the feet
of his master he with his hands wiped the tears from
his face and tried to regain his composure to answer
King Yudhisthira. (37) Sanjaya said: 'I do not know
what your uncles or Gandharl had in mind, oh de¬
scendant of the Kuru dynasty - oh great King, these
great souls have led me by the nose.' (38) At that
moment the supreme personality Narada appeared
on the scene with his musical instrument and after
Yudhisthira and his younger brothers had got up
from their seats to welcome him properly by offer¬
ing him their obeisances, the king said: (39) 'Oh
Supreme One, I do not know in which direction my
uncles and my ascetic aunt who is so aggrieved
about the loss of her sons, have left. (40) Just l ik e a
captain on a ship in the great ocean you are the
Lord to guide us to the other side.'
Thus being addressed the divine personality
Narada, the greatest among the wise philosophers
of the eternal, began to speak: (41) 'Oh King,
never lament for whatever reason, for you are con¬
trolled by the Supreme Lord. All living beings and
their leaders in this world perform their ceremo¬
nies in order to be protected. He is the one who
brings everybody together and also disperses us
again. (42) The way a cow is tied by a rope
through the nose, one is likewise tied by the
hymns and precepts of the Veda so as to follow in
accordance with the demands of the Supreme. (43)
The way in this world playthings at will are
brought together and separated again, it also hap-
32 Srimad Bhagavatam - The Story of the Fortunate One
pens to the people who subjected to the game of
the Lord are brought together and separated again.
(44) Whether one considers persons eternal [souls]
or temporal [bodies] or else as both [embodied
souls] or as neither of both [because of the Abso¬
lute Truth which is transcendental to all attributes],
they never under any circumstance should consti¬
tute a reason for lamentation; one is only of that
state because one is emotionally involved or has
lost one's mind. (45) Therefore, oh King, give up
the anxiety you feel because of a lack of self
knowledge, and stop thinking how these helpless
poor creatures would be able to survive without
you. (46) How is this body, which is made out of
the five elements [fire, water, air, earth and ether]
and is controlled by time, materially motivated
action and the modes of nature [kala, karma and
the gunas ], capable of protecting others when it is
just as well bitten by that snake? (47) Those who
have no hands [the animals] are at the mercy of
the ones who do have hands [the human beings].
Living beings without limbs [like grasses] are at
the mercy of the four-legged ones [like the cows].
The weaker ones are at the mercy of the stronger
ones and thus one living being feeds on the other.
(48) Therefore only have eyes for the outer form
of Him who by the power of illusion appears as a
diversity; He, oh King, is the Supreme Personality,
the Supersoul who self-illuminating manifests
Himself as the object as well as the subject of the
different living beings. (49) That Unborn One, the
Father of Creation, has, oh King, at present de¬
scended in this world in a form of [the all-
devouring] Time in order to eliminate all the ene¬
mies of the enlightened. (50) The Lord did for the
enlightened souls what had to be done and is now
awaiting the rest. You Pandavas must observe in
tthe same way and wait for as long as He is pre¬
sent in this world.
(51) Dhrtarastra, his brother Vidura and his wife
Gandharl have departed for the southern side of
the Himalayas where the sages have their refuge.
(52) The place is known as Saptasrota [seven
sources] because the river of the heavens [the
SvardhunI] sprouted there and to the satisfaction
of the respective wise divided herself into the
seven currents we know as her branches. (53) By
bathing regularly there, sacrificing in the fire ac¬
cording to the regulative principles and fasting on
drinking water only, Dhrtarastra has completely
subdued his mind and senses and is thus freed
from the dependency he had with his family. (54)
With the help of sitting postures, breath-control
and turning one's mind inward away from the six
senses one can, absorbed in the Lord, conquer the
contaminations of passion, goodness and igno¬
rance. (55) By allowing his self to merge with the
wisdom and the wisdom to merge with the pure
witness, he has united with the Absolute [ brah¬
man ], the reservoir of pure being, the same way
the air within a pot merges with the space outside
of it. (56) With his breaking with the effects of the
operation of the natural modes, his senses and
mind will no longer be fed and come to a stop
when he, no longer hindered in renouncing all his
duties, sits concentrating his mind without moving
a limb. (57) I expect that he will quit his body five
days from now, oh King, and will allow it to turn
to ashes. (58) While she outside observes the body
of her husband being [mystically set] afire along
with his cottage, his chaste wife fully conscious
will follow him in the fire. (59) Vidura, witnessing
that wonderful incident, oh son of the Kuru dynasty,
will, with mixed feelings of delight and grief, leave
that place to embark on an inspiring pilgrimage.'
(60) After thus having addressed the king Narada,
along with his stringed instrument, rose up into
heaven. Yudhisthira, taking his instructions at heart,
thereupon gave up all his lamentation."
*: Vidura is a younger brother of Dhrtarastra. He
was bom as a sttdra, a laborer, because of being
conceived by Vyasa from a maidservant of the
mother of Pandu.
**: Aryama was a son of Aditi and Kasyapa offici¬
ating for Yamaraja the Lord of punishment. Vidura
is considered the sudra incarnation of Yamaraja.
Chapter 14
The Disappearance of Lord Krsna
(1) Sota said: "Arjuna went to the city of Dvaraka
to see his friends and Krsna, the One Glorified by
the Vedic Hymns, in order to know what His fur¬
ther plans were. (2) After a few months, when Ar¬
juna did not return from there, Yudhisthira ob-
Canto 1 33
served various fearful signs. (3) The time had
taken an inauspicious turn: he observed seasonal
irregularities and saw that the people in their hu¬
man sinfulness turned to anger, greed and false¬
hood in heartening their means of livelihood. (4)
There was cheating in ordinary transactions, mis¬
understanding rose in the regard of well-wishers,
fathers, mothers and brothers and also between
man and wife there was quarrel. (5) The people
gradually were acquiring godless habits as wan¬
tonness and such. The king facing these serious
matters and bad omens, spoke with his younger
brother about it.
(6) Yudhisthira said [to Bhlma]: 'Arjuna went to
see his friends and also wanted to know what
Krsna's plans were. (7) It is now seven months ago
that your younger brother left, oh Bhlmasena, and
I do not know exactly why that is the case. (8) Is it
so, as Narada instructed, that the Supreme Person¬
ality has decided it is time to leave this manifest
world? (9) From Him we have our wealth, king¬
dom and wives - through Him the existence of the
dynasty and the life of our subjects has become
possible and by His mercy we could defeat our
enemies and live for a better world. (10) Just look,
oh man with the strength of a tiger, at the position
of the planets, how things are faring on earth and
what is happening to the body and the mind. All
these dreadful signs deluding our intelligence in¬
dicate a great danger in the near future. (11) Again
and again my thighs, eyes, arms and the left side
of my body are quivering and I have heart palpita¬
tions due to the fear I have. This is all indicative of
undesirable happenings. (12) See, oh Bhlma, how
the jackal frantically cries at sunrise and how the
dog barks at me without any fear. (13) Oh tiger
among man, the cows treat me indifferently and
the asses and such are turning around me while
my horses seem to weep. (14) The pigeon appears
like a messenger of death and the shrieks of the
owls and their rivals the crows make my heart
tremble as if they wish the void of the cosmos.
(15) Oh Bhlma, see how smoke circles in the sky
and how the earth is throbbing along with the hills
and mountains with loud thunderbolts out of the
blue of a cloudless sky. (16) The wind blows
sharply creating darkness with the dust and rain
pours like blood from the clouds as an omnipres¬
ent disaster. (17) The sun is shining less - see how
the stars in the sky seem to clash into one another
and how the living beings are confounded and agi¬
tated as if they are crying. (18) Rivers and their
tributaries, lakes and the mind are all perturbed
while fire does not ignite with the help of butter.
What is this extraordinary time? What is going to
happen? (19) The calves do not suck the teats and
the cows do not want to be milked looking afraid
as if they're weeping, while the bulls do not take
pleasure in the pasture ground. (20) The deities
seem to be crying and perspiring as if they want to
leave the temple and also the cities, villages,
towns, gardens, mines and hermitages have lost
their beauty being bereft of all happiness. What
sort of calamities will befall us? (21) I think that
all these great upsurges manifest out of the need
for the marks of the lotus feet of the Supreme
Personality - the earth bereft of the extraordinary
quality of the Supreme Person will be unfortunate
without those auspicious signs.'
(22) Oh brahmin, while King Yudhisthira who
observed the bad omens thus was thinking to him-
34 Srimad Bhagavatam - The Story of the Fortunate One
self, Arjuna returned from the kingdom of the
Yadus. (23) Bowing down at the feet of the king
his dejection was unprecedented with the tears that
fell from the lotus eyes of his downward looking
face. (24) Seeing the anxious heart and pale ap¬
pearance of Arjuna, the king, who remembered
what Narada had said, questioned him in the midst
of the friends. (25) Yudhisthira said: 'Are our Yadu
relatives of Madhu, Bhoja, Dasarha, Arha, Satvata
and Andhaka all happy passing their days in
Dvaraka? (26) Is my respectable [maternal] grand¬
father SOrasena in good health passing his last
days and are my [maternal] uncle Vasudeva and
his younger brothers all well? (27) Are my aunts -
his wives - all seven sisters headed by DevakI in
person, with their sons and daughters-in-law all
happy? (28-29) Are King Ugrasena, whose son
was the mischievous one [Kamsa], and his
younger brother, Hridlka and his son Kritavarma
and AkrOra, Jayanta, Gada, Sarana as well as Sa-
trujit and the rest all happy? Is also the Supreme
Personality Balarama, who is the protector of the
devotees, all right? (30) Are the great warrior Pra-
dyumna [a son of Krsna] and all others of the
Vrisni family happy? And is the plenary expan¬
sion of Krsna Aniruddha [a grandson of Krsna]
faring well? (31) And how are Susena, Carudesna
and Samba, the son of Jambavatl, doing, and the
other eminent sons of Krsna as also their very best
sons? (32-33) Are likewise the constant compan¬
ions of Krsna like Srutadeva, Uddhava and others,
Sunanda, Nanda and other leaders doing well?
And are the other liberated souls, those best of
men in order as well? And are all who are bound
in friendship under the protection of Balarama and
Krsna also thinking of our well-being? (34) Is the
Supreme Lord, who is the pleasure of the cows
and the senses and always cares for the devoted
and the brahmins [the ones versed in sacred
knowledge], enjoying the pious assembly of His
friends around Him in Dvaraka? (35-36) For the
benefit of the protection and elevation of all
worlds the Original, Supreme Enjoyer together
with Ananta [Balarama] resides there in the com¬
pany of the ocean of members of the Yadu dy¬
nasty. Because they deserve it, the members of the
Yadu family relish in His city under the protection
of His arms the transcendental pleasure alike the
residents of heaven. (37) By most importantly
managing the comforts at the feet, the sixteen
thousand companions of the fair sex who are
headed by Sathyabhama, made the Lord subdue
the denizens of heaven, so that they could enjoy
what is normally the privilege of the wives of the
controller of the thunderbolt. (38) The Yadus, en¬
joying the protection of His arms, always fear¬
lessly enter the Sudharma assembly hall which,
procured by force [from Indra], was worthy of the
best of gods.
(39) My dear brother, are you all healthy? You
appear to have lost your luster. Is it because of
missing the respect being neglected or, my brother,
because you were away so long? (40) Have you
lost your grip because you were addressed un¬
friendly or have been threatened, or couldn't you
give in charity or keep to the hope of doing so?
(41) Were you who are approached for the protec¬
tion of the learned ones, the children, the cows, the
old aged, the diseased and the women, unable to
offer shelter to any living being who deserves your
care? (42) Have you contacted a reprehensible
woman or have you maybe treated an acceptable
woman improperly or has your good self on the
road been defeated after all by a superior power or
by equals? (43) Have you disregarded old men or
boys who deserved to dine together with you or
did you do something abominable which is hard to
forgive? (44) Or is it so that you in your relation to
the one most dear, my brother Arjuna, your heart's
friend Lord Krsna, you feel a void missing Him all
the time? I can think of no other reason why you
should suffer such a mental distress.' "
Chapter 15
The Pandavas Retire
(1) Sota said: "Arjuna, the friend of Krsna, emaci¬
ated as he was because of his separation from
Krsna, thus was subjected to the various forms of
doubt and speculation of his elder brother the
king. (2) Because of his grief his mouth and lotus¬
like heart had dried up and his bodily luster had
vanished. Preoccupied with thoughts about the
Supreme Lord Sri Krsna he wasn't able to reply
properly. (3) The more he with great difficulty
Canto 1 35
checked the force of his sadness while he wiped
the tears out of his eyes, the more he eagerly
thought about Him in his affection and the more
distressed he became. (4) Remembering Him as
well-wisher, benefactor, intimate associate and
charioteer, Arjuna, overwhelmed and heavily
breathing, began to speak to his eldest brother the
king. (5) He said: 'Oh my King, the Personality of
Godhead Hari who treated me like His intimate
friend has left me. Now I am bereft of the astound¬
ing power that even astonished the gods. (6) 1 lost
Him from whom being separated but for a moment
all universes appear unfavorable and void of all
life, like they are all dead bodies. (7) By the
strength of His mercy I could vanquish all the
princes who lusted for power during the selection
of the bridegroom at King Drupada's palace where
1 gained Draupadl's hand by piercing the fish-
target with my bow. (8) Because of His support I
was able to defeat Indra and his godly associates, 1
managed to enable the god of fire to set ablaze his
forest, and we could realize our wonderfully deco¬
rated assembly house built by Maya [out of grati¬
tude for saving him from that fire in the forest
named Khandava] where all the princes assembled
to your honor bringing presents collected from
everywhere. (9) Under His influence our younger
brother [BhTma], who has the strength of a thou¬
sand elephants, for the sake of the [rajasOya] sac¬
rifice managed to kill him [Jarasandha] who was
worshiped by many a king. It was He who saved
the kings who by Jarasandha had been brought [to
his capital] to be sacrificed to the lord of the
ghosts [Mahabhairava]. They all paid you tribute
afterwards. (10) He [in turn] took the life of the
husbands of the wives [of the Kurus] whose hair
was condemned to be loosened because of the fact
that the cluster of your wife's [Draupadl's] hair had
been loosened, which was beautifully dressed and
blessed for the great ceremony. Being caught by
the miscreants [the Kurus headed by Duhsasana]
she in tears fell down at the Feet. (11) He pro¬
tected us when we ran into trouble, being endan¬
gered in the forest by the intrigue of our enemies
in association with Durvasa Muni who arrived
there to eat with his ten thousand disciples. By
simply before they came to it accepting the rem¬
nants of the food, He satisfied the three worlds as
well as the munis who at the moment were bath¬
ing, by giving them the thought that they had been
fed already. (12) Under His influence 1 once could
astonish the Personality of God with the Trident
[Lord Siva] and his wife the daughter of the Hima¬
laya, because of which he and other gods re¬
warded me with their own weapons. And thus I
living in this body succeeded to obtain a half¬
elevated seat in the House of Indra. (13) As a
guest of that heaven I could with both my arms,
with my bow Gandlva, Indra and all the gods, be¬
cause of being empowered by Him, the Supreme
Personality whom at present I am bereft of, kill the
demon Nivatakavaca oh descendant of King
Ajamldha. (14) Because of His friendship alone I,
seated on the chariot, could cross the insurmount¬
able ocean of the invincible existence of the mili¬
tary strength of the Kauravas, and thanks alone to
His friendship, I could return with the enormous
wealth of the enemy; the brilliance of all the jew¬
els I by force took from their heads. (15) It was He
who by the power of His glance ended the mental
agitation that sprouted from the motivation for
results of all the fighters who with the wealth of
their chariots were positioned on the battlefield oh
great King, and from whose ranks I stepped for-
36 Srimad Bhagavatam - The Story of the Fortunate One
ward with before my eyes the immensity of great
royal personalities like Bhlsma, Kama, Drona and
Salya. (16) Under His protection the very power¬
ful invincible weapons wielded by Drona, Bhlsma,
Kama, Bhurisrava, King Susarma, Salya, King
Jayadratha, Bahlika [a brother of Bhlsma] etc.,
could not touch me, just like when Prahlada [the
famous devotee of Nrsimhadev, the lion-
incarnation] was threatened by the demons. (17)
Thinking erroneously of Him as being only my
chariot driver He to whose feet the intelligent ones
for the sake of salvation render service delivered
me. By His mercy my enemies were absentminded
and did not attack me when I alighted for my
thirsty horses. (18) With His smiling face He made
jokes and being frank with me He addressed me
with 'son of Pritha', 'friend' and 'son of the Kuril
dynasty' and such; heartfelt sayings of my
Madhava [Krsna] that touch and overwhelm my
soul as 1 remem¬
ber them. (19)
When we were
sleeping, sitting,
walking and din¬
ing together and
truthfully con¬
fronted each
other and so on, 1
took Him by mis¬
take for a friend
just l ik e me,
while He, despite
of my seeing Him
lower in my of¬
fenses, tolerated
me in the glory of
His magnanimity
the way a friend
accepts a friend or a father accepts his child. (20)
Oh Emperor, without the Supreme Personality, my
dear most friend and well-wisher, my heart and
soul are vacant. Recently I, just like a weak
woman, was defeated by infidel cowherds while 1
was protecting Krsna's wives. (21) Having the
same bow, arrows, chariot and horses, and being
the same Arjuna and chariot fighter to whom ah
the kings offered their respects, all of this in a sin¬
gle moment, with me missing Him, has become as
useless as butter offered to ashes, as money ob¬
tained by magic or as seeds sown on barren land.
(22-23) Oh King, in reply to your question about
our friends and relatives in Dvaraka I can say that
they were cursed by the brahmins. As a conse¬
quence of that curse they, being drunk with rice
wine, like fools killed one another with sticks, not
even recognizing each other in that intoxicated
state. Only four or five of them remained. (24) It is
the Supreme Personality, our Lord, His program
that sometimes the living beings kill and at other
times protect each other. (25-26) Like in the ocean
where the bigger ones eat the smaller and the
stronger ones devour the weaker oh King, the
same way the Omnipotent One removed the bur¬
den of all the Yadus in one stroke from the earth
by having the stronger Yadu kill the weaker one
and the bigger Yadu kill the smaller one in a fight.
(27) Bearing in mind the words spoken by
Govinda, I remember how attractive they are, and
how they, imbued with importance and appropri¬
ate to the time and circumstance, put an end to the
pain in the heart.' "
(28) Suta said: "Thus thinking of the lotus feet of
the Lord and what He had instructed in the inti¬
macy of deep friendship, Arjuna with his mind
freed from ah material concerns found his calm.
(29) Constantly remembering the feet of
Vasudeva, Arjuna's devotion increased rapidly and
Canto 1 37
the endless ruminations ended. (30) Recalling the
instructions of the Supreme Lord about the tran¬
scendental in the midst of the battle and thinking
of His time and actions he dispelled the darkness
of his ignorance and became master of his senses.
(31) Free from lamentation, by his spiritual capac¬
ity managing to cut with the doubts that were
raised by the duality of being identified with the
material world, he, due to the transcendence of
being without a material form, was freed from the
entanglement of birth and death. (32) Listening to
the deliberations about the disappearance of the
Supreme Lord to His abode and the end of the
Yadu dynasty, Yudhisthira for the sake of the soul
decided to withdraw and also left. (33) Also
Queen KuntI, who had overheard what Arjuna told
about the end of the Yadus and the disappearance
of the Lord, found, as well as all the others did
who were undivided in their devotion for the
Lord's transcendence, in her soulful commitment
release from her material existence. (34) By taking
away the burden of the world that body [of the
Yadu dynasty] by the Unborn One was relin¬
quished the way a thorn is thrown away after hav¬
ing been used to extract another thorn, because all
those thorns to the Lord are one and the same. (35)
Just like with His Matsya incarnation and other
incarnations, as a magician giving up one body in
order to accept another, He relinquished the body
He manifested to diminish the burden of the
world. (36) When Mukunda [the Lord of Libera¬
tion] the Fortunate One so worthwhile to hear
about, left this earth from that very day on Kali[-
yuga] manifested itself in full, being inauspicious
to all whose minds have not awakened.
(37) Yudhisthira who keenly in his capital, state
and home as also in the self saw things grow
worse with the vicious circle of avarice, falsehood,
dishonesty, irreligion and violence and such, un¬
derstood that it was time to leave and dressed him¬
self accordingly. (38) His grandson [Parlksit], who
was properly trained and as for his qualities was
alike himself in all respects, was by the emperor
for the occasion in the capital of Hastinapura en¬
throned as the master of all land bordered by the
seas. (39) At Mathura he made Vajra [the son of
Aniruddha] king of SOrasena, after which he had a
prajapatya sacrifice performed for being able to
find the fire in himself in order to attain his goal.
(40) Renouncing his belt, ornaments and all of
that, he became uninterested perfectly being de¬
tached from the unlimited bondage. (41) He with¬
drew his speech into his mind, his mind with his
other senses into his breath, his breath he with¬
drew in death, and in full dedication he united that
with the body made of the five elements. (42)
Having offered those five elements to the three
qualities of nature, he united the thoughtfulness in
one indifference, fixing the sum total of that in the
soul directed to the spiritual soul of the inex¬
haustible Brahman. (43) Accepting torn clothes,
refusing solid food, stopping to talk and untying
his hair, he began to look like a dumb madman
and an unengaged urchin not listening to anyone
as if he had become deaf. (44) Heading for the
north he trod, as all others do who go there, the
path of his mindful forefathers, passing his days
constantly thinking from within his heart of the
Supreme Beyond wherever he went.
(45) In accord with their friend seeing that the
Age of Kali and its irreligion had overtaken the
citizens on earth, all the brothers followed the
eldest one and left home. (46) All of them having
performed with all the virtue and knowledge of
holiness, kept themselves, with the ultimate goal
of the living being in mind, steadfast to the lotus
feet of the Lord of Vaikuntha. (47-48) That is the
destination of those who by positive meditation
being purified in devotion found liberation in
fixing their mind on the transcendental feet of the
One Narayana. They with their material contami¬
nations washed away, attained in the same bodies
as they were born with, the abode which for the
materialists absorbed in material concerns is so
very difficult to attain. (49) Also Vidura who
with his mind and actions was devoted to Krsna
returned to his own abode [Yama's realm] after
quitting his physical self at Prabhasa in the com¬
pany of his forefathers. (50) Also DraupadI who
realized that her husbands did not care anymore,
concentrated on Lord Vasudeva, the Supreme
Personality of Godhead, and reached Him thus.
(51) Anyone who with devotion hears about this
departure for the ultimate goal of the sons of
Pandu who are so dear to the Supreme Lord, will
find nothing but good fortune and purity and
38 Srimad Bhagavatam - The Story of the Fortunate One
will, gaining in perfection, thus arrive at the de¬
votional service of the Lord."
Chapter 16
How Parlksit Received the Age of Kali
(1) Suta said: "O learned ones, thereafter Parlksit,
the great devotee, instructed by the twice-born
ruled over the earth with all the qualities the as¬
trologers, who predicted the future at the time of
his birth, had thought he would have. (2) He mar¬
ried with IravatT, the daughter of King Uttara, and
begot four sons in her with Janamejaya as the first.
(3) At the Ganges he performed three horse sacri¬
fices with proper rewards for Kripacarya, whom
he selected for his spiritual master, and the God¬
conscious who came into view with it. (4) Once on
a chastising campaign he, the valiant hero, by dint
of his prowess managed to rebuke the master of
Kali-yuga who was disguised as a king but lower
than a stidra was hurting the legs of a cow and a
bull."
(5) Saunaka inquired: "Why did he during his
campaign reprimand the master of Kali who was
dressed up as a king but as someone lower than a
sudra was striking the legs of a cow? Please oh
fortunate one describe all this to us, viz. as far as it
relates to the topics of Krsna. (6) Because for what
reason would the ones of liberation who relish the
honey at His lotus feet, waste their lives with end¬
less illusory discussions? (7) Oh Suta, in this
world of mortal human beings whose lifespan is
but short, for the salvation of those among them
who desire eternal life is called for the presence of
the Lord of Death, Yamaraja who rules over the
propitiatory sacrifice [of animal flesh]. (8) No one
will die [so one is convinced] as long as he who
rules over death has his place here. For that reason
he as the [representative of the] great lord has
been invited by the sages. Let [therefore] the ones
who fall under his grip
drink from the nectar
of the narrations about
the divine pastimes of
the Lord. (9) Is it not so
that those who are lazy,
of a trivial interest and
short-lived, pass their
days and nights with
aimless activities and
sleeping?"
(10) Sota said: "When
Parlksit, residing in the
Kuril capital, heard that
the signs of Kali-yuga
had entered the domain
of his jurisdiction, he
thought the news was
not very palatable and
therefore took, in his responsibility of maintaining
authority by military means, up his bow and ar¬
rows. (11) Well decorated under the protection of
the lion in his flag and with black horses pulling
his chariot, he left the capital accompanied by
charioteers, cavalry, elephants and infantry troops
to assure himself of a victory. (12) Bhadrasva, Ke-
tumala, Bharata, the northern countries of Kuru
and Kimpurusa behind the Himalayas were the
lands on earth he conquered, maintaining his
authority by exacting tribute. (13-15) Everywhere
he went he continuously heard what great souls his
forefathers were and found also indications of the
glorious acts of Lord Krsna among the people he
met. He heard both about his own deliverance
Canto 1 39
from the powerful rays of the weapon of
Asvatthama and about the devotion for Lord
Kesava [Krsna as the killer of the demon KesI, the
mad horse] among the descendants of Vrisni and
Partha. Extremely pleased he with eyes wide open
of joy, rewarded the people magnanimously with
clothes, necklaces and other riches. (16) Serving
as a chariot driver, presiding in assemblies, acting
as a servant, being a friend and a messenger and
keeping the watch at night He who is of Visnu and
Himself obeyed by everyone [Krsna], had acted
with prayers and obeisances in relation to the God¬
fearing sons of Pandu. This filled the king with
devotion for His lotus feet.
(17) Thus absorbed in thoughts about the good
qualities of his forefathers he in his everyday ac¬
tivities kept himself close to their example. Now
hear from me about a most peculiar incident that
took place not far away from where he was. (18)
The personality of religion who stood on one leg
only [the so-called 'bull' of dharma whose legs
stand for the four fundamental human values]
wandering around met with the aggrieved cow
[mother Earth] who had tears in her eyes like a
mother who has lost her child. (19) Dharma said:
'Madam, are you hale and hearty? Looking ag¬
grieved with a gloomy face you appear to be af¬
fected by a disease or to be preoccupied with a
relative far away from you, oh mother. (20) Are
you lamenting about the diminishing of three of
my legs as I am standing on one leg only, or is it
because the meat-eaters want to exploit your
body? Or is it because the enlightened ones and
such are bereft of their share of the sacrifice due to
a lack of ceremonies or because the living beings
increasingly suffer from scarcity, famine and
drought? (21) Are you grieving about the unhappy
women and children on earth who miss the protec¬
tion of their husbands and fathers or are you sorry
about the way one in the families of the learned
speaks against the principles of the goddess [of
learning]? Or do you lament the fact that most of
them act against the brahminical culture in taking
shelter of the ruling class? (22) Is it because the
descendants of the noble class under the influence
of Kali-yuga appear to have lost their minds and
left and right have messed up the affairs of the
state? Or is it because of the wonts that have de¬
veloped in society to take one's food and drink and
how one sleeps, bathes and has intercourse? (23)
Could it be, oh mother Earth, that you are thinking
of the salvation brought by the activities of the
incarnation of the Lord who diminished your
heavy load but is now out of sight? (24) Please
inform me, oh reservoir of all riches, about the
reason of your sadness that reduced you to such a
weakness. Or has oh mother, powerful Time stolen
away from you the good fortune that was even
extolled by the enlightened souls?'
(25) Mother Earth replied: 'Oh Dharma, 1 will do
my best to answer all the questions you asked me,
for you are with your four legs [the vidhi] present
in all the worlds to bring happiness. (26-30) Truth¬
fulness, cleanliness, compassion, self-control,
magnanimity, contentment, straightforwardness,
concentration, sense-control, responsibility, equal¬
ity, tolerance, equanimity and loyalty. And cer¬
tainly also knowledge, detachment, leadership,
chivalry, influence, power, dutifulness, independ¬
ence, dexterity, beauty, serenity and kindhearted¬
ness, as also ingenuity, gentility, mannerliness,
determination, knowledgeability, propriety, pleas¬
antness, joyfulness, immovability, faithfulness,
fame and dignity - all these and many others are
the everlasting qualities of the Supreme Lord, the
never diminishing higher nature which can be at¬
tained by those who are worthy of that greatness.
Thanks to Him I myself am, just as the Goddess of
Fortune, such a reservoir of qualities, but in the
absence of Him who is the pivot, Kali, the source
of all sins, is seen in all worlds. (31) I am lament¬
ing for me as well as for you, for the best of the
enlightened, the gods and the ancestors in heaven,
the sages and the devotees, and for all people in
their status orientations in society. (32-33) LaksmI
[the Goddess of Fortune] whose grace was sought
by demigods like Lord Brahma and for whom the
gods so often were doing penance in surrender to
the Lord, has for the sake of worship forsaken her
own abode in the forest of lotus flowers out of at¬
tachment to the all-blissful feet. As a consequence
of what He did I, who on my skin experienced the
impressions of the footprints of the Supreme Lord,
the proprietor of all opulence, succeeded mag¬
nanimously to be victorious in all the worlds,
decorated as I was with the special powers of the
40 Srimad Bhagavatam - The Story of the Fortunate One
lotus flower, thunderbolt, flag and driving rod that
I myself had obtained. But in the end, just when 1
was feeling so fortunate, He has left me. (34) He
who relieved me of the burden of the hundreds of
military divisions of atheist kings, incarnated also
for you in the Yadu family, and that He did be¬
cause you lacking in strength had difficulty to
keep standing. (35) Who, I ask you, can tolerate it
to be separated from the love, glances, smiles and
hearty appeal of the Supreme Original Person who
conquered the passionate wrath and gravity of
women like Satyabhama and made my hair [my
grasses] stand on end out of the pleasure of being
imprinted by His feet?'
(36) While the earth and the personality of relig¬
ion were thus conversing, Parlksit, who was re¬
nown for being the saint among the kings, arrived
at the Sarasvatl river that was flowing to the east."
Chapter 17
Punishment and Reward of Kali
(1) Sata said: "There [at the Sarasvatl river] the
king observed how a sudra who was dressed like a
king was beating a cow and a bull with a club, as
if there was no one to protect them. (2) The bull,
that was as white as a lotus, terrified of being
beaten by the sudra urinated and trembled out of
fear, standing on one leg only. (3) The cow also,
on itself a religious example but now rendered
poor and distressed because of the sudra who beat
her legs, was without a calf and had tears in her
eyes while she in her weakness hankered for some
grass to eat. (4) From his with gold embossed
chariot Parlksit, well equipped with bow and ar¬
rows, asked with a thundering voice: (5) 'Who are
you to think that you in this place can violently
kill the helpless who fall under my protection! As
an actor you make a powerful appearance dressed
up like a God-conscious man, but you behave like
someone who never saw the light of civilization
[of being twice born]. (6) Do you think that be¬
cause Lord Krsna and the carrier of the bow the
Gandlva [Arjuna] have disappeared from the
scene, you can secretly beat an innocent cow? Be¬
ing a culprit that way you deserve it to be killed!'
(7) 'And you', he said turning to the bull, 'are you
just a bull that, as white as a lotus, moves on one
leg and has lost three legs or are you some demi¬
god who in the form of a bull makes us sad? (8)
Except for the case of you having tears in your
eyes because of someone else, under the protec¬
tion [of the arms] of any of the kings of the Kuru
dynasty there has never been such grievance on
earth. (9) Oh son of Surabhi [the celestial cow], in
my kingdom there will be no lamentation and
therefore do not fear the sudra, and dear mother
cow, do not cry. As long as I am alive as the ruler
and subduer of the envious you will fare well! (10-
11) Oh chaste one, he in whose state the living
beings are terrified because of miscreants, will
lose his fame, longevity, fortune and good birth. It
is certainly the supreme duty of the kings to sub¬
due in order to put an end to the misery of the ones
who suffer and therefore I shall kill this most
wretched man who is so violent with other living
beings. (12) Who is the one who has cut your
three legs, oh son of Surabhi? What happened to
you has never happened before in this royal state
of kings who live in respect of Lord Krsna. (13)
Oh bull, you are honest and without offenses, tell
Canto 1 41
me therefore about him who mutilated you and
tarnished the reputation of the sons of Pritha. (14)
Those who make the sinless suffer may fear me
wherever they are, for I will curb the actions of the
miscreants and restore the welfare of the ones who
are honest. (15) The upstart who offends innocent
living beings I shall forthwith defeat, whether he
is a demigod from heaven with armor and decora¬
tions or not. (16) It is certainly the holy duty of the
head of state to always protect the ones who faith¬
fully perform their duty and, safely according to
the scriptures, chastise those in this world who
have strayed from the path.'
(17) The personality of religion said: 'All you said
speaking for the sake of the freedom from anxiety
of those who are suffering is befitting for someone
of the Pandava dynasty, the dynasty of which the
qualities led Lord Krsna to behave like a servant
and such. (18) Oh greatest among the human be¬
ings, because the person is bewildered as a conse¬
quence of all the differences of opinion, we cannot
tell who [or what] would be the cause of all human
suffering. (19) Some declare in defiance of all du¬
ality that one suffers because of one's own actions,
others speak of supernatural causes, while still
others say that it is all due to the operation of ma¬
terial nature or the consequence of accepting out¬
side authorities. (20) Some also conclude that it is
a matter which defies explanation and comprehen¬
sion. Who of them would be right in this matter oh
sage amongst the kings, is left to your own power
of judgement.' "
(21) Sota said: "Parlksit, who attentively had fol¬
lowed what the personality of religion had to say,
oh best among the brahmins, mindfully replied.
(22) 'You oh knower of the duties, oh dharma in
the form of a bull, speak this way [of the unknown
cause] only because you know that [just as it is
with a guru who pointing out the karma takes the
karma upon him] he who points out the culprit
ends up in the position of doing wrong himself.
(23) In other words: the Lord His ways with the
material world cannot be put in words nor be con¬
ceived by living beings. (24) Penance, cleanliness,
compassion and truthfulness [tapas, Sauca, daya,
satya] are the legs that established the age of truth
[Satya-yuga, the 'old days’], but because of irre-
ligiosity three of them have broken in conceit,
clinging to intercourse and intoxication. (25) At
present, oh personality of religion, you are hob¬
bling along on the one leg of truthfulness while
quarrel personified [Kali] who flourishes on de¬
ceit, irreligiously tries to destroy that leg too. (26)
Through the actions of the Supreme Lord person¬
ally mother earth has been relieved of a great bur¬
den. His all-auspicious footprints brought good
fortune everywhere. (27) Lamenting with tears in
her eyes the unfortunate and chaste one [mother
earth] who was deserted by Him is now enjoyed
by lower-class people who, devoid of the culture
of learning, pose as rulers in my place.'
(28) Thus the personalities of religion and mother
earth were pacified by the great warrior who took
up his sharp sword in order to kill Kali, the root
cause of irreligion. (29) Realizing that the king
wanted to kill him, Kali, stressed from the fear,
abandoned his royal atire and in full surrender
bowed his head down at the feet. (30) Out of com¬
passion he who is kind to the poor and capable of
handling worship with a smile refrained from kill¬
ing the one who had fallen at the feet of the hero
that he was, he, the hero of whom one says that he
is worthy of being glorified. (31) The king said:
'Do not fear, for you have surrendered yourself
with folded hands. We certainly inherited the fame
of Arjuna, but that does not mean that you can be
allowed to stay in my kingdom. You are a friend of
irreligion after all. (32) With you physically pre¬
sent as a god of man, everywhere the irreligion of
greed, falsehood, robbery, incivility, treachery,
misfortune, cheating, quarrel and vanity and all of
that will be abound in the masses. (33) For that
reason, oh friend of irreligion, you do not deserve
it to remain in the vicinity of those places where
the experts of religion and the truth duly and ex¬
pertly are of worship with sacrifices for the Lord
of Sacrifices. (34) In such sacrificial ceremonies
the Supreme Personality of God, the Lord, is wor¬
shiped as the Soul of all worshipable deities. In
that form He spreads welfare, for He is the to all
desires inviolable Supersoul who is present both
inside and outside, just like the air is for all that
moves and does not move.'
42 Srimad Bhagavatam - The Story of the Fortunate One
(35) Suta said: "That way being addressed by king
Parlksit, the personality of Kali seeing him ready
with a raised sword speaking like Yamaraja, the
Lord of Death, trembled. (36) Kali said: 'Wherever
I may live under your order, oh Emperor, I will
always have to face the reign of your bow and ar¬
rows. (37) Therefore please, oh chief of the pro¬
tectors of the religion, allot me a place where I
may count on a permanent stay under your rule.' "
(38) Suta said: "Thus being petitioned, he gave Kali
permission to dwell in places where the four sinful
activities of gambling, drinking, prostitution and
animal slaughter [dyutam, panam, striyah, sttna]
were taking place. (39) Next to that the master,
upon his insistent begging, allotted him the place
where there is gold, for gold by passion is the fifth
sin bringing falsity, intoxication, lust and enmity.
(40) Thus under the direction of the son of Uttara
the five dwelling places were given to Kali where
irreligion is encouraged. (41) For that reason a per¬
son desiring his well-being should never resort to
any of these places, especially not those persons
who follow the path of liberation, the royalty, the
state officials and the teachers. (42) By encouraging
activities that restored the bull's three lost legs of
austerity, cleanliness and compassion, the earth
was perfectly improved [by King Parlksit]. (43-44)
The present rule we have of him; the throne that
was handed over by the king, grandfather
[Yudhisthira] when he wished to withdraw into the
forest. From that rule that sage among the kings and
chief of the Kuru dynasty is now known in Hast-
inapura as the most fortunate and famous emperor.
(45) Because of this experience of the son of Abhi-
manyu the king, thanks to his rule over the earth,
you may all now have the initiation of the perform¬
ance of sacrifices like this one."
Chapter 18
Maharaja Parlksit Cursed by a
Brahmin Boy
(1) Sota said: "He [Parlksit] who in the womb of
his mother was scorched by the weapon of the son
of Drona, did not die thanks to the mercy of the
Supreme Ford Sri Krsna whose actions are so
wonderful. (2) Cursed by a brahmin to die by a
snake-bird, he was never overwhelmed by the
great fear of death because he had consciously
surrendered himself to the Supreme Ford. (3) Af¬
ter he had left behind all the ones surrounding him
and had understood the actual position of the In¬
vincible One, he as a disciple of the son of Vyasa
[Sukadeva GosvamI] gave up his material body at
the bank of the Ganges. (4) They who remember¬
ing His feet occupy themselves with His hymns
and appreciate the nectarine stories in which He is
glorified, will not even at the time of their death be
confounded. (5) Even though he is present every¬
where, the personality of Kali cannot flourish as
long as the mighty ruler, the son of Abhimanyu, is
the one who factually rules. (6) The moment the
Supreme Lord left this earth, Kali, he who pro¬
motes irreligion, appeared in this world. (7) The
emperor who as a realist lived for the essence was
never envious of the personality of Kali. Like a
bee going for the nectar, he knew that auspicious
things lead to immediate success, while working
for the inauspicious one never attains. (8) Kali,
who in the eyes of the weaker ones appears to be a
great power, is to the self-controlled a cause of
apprehension, and thus Parlksit as a tiger among
man was the one who among the careless took
care. (9) Upon your request I have related almost
all the stories that in relation to Vasudeva can be
told about the pious Parlksit. (10) Those who want
to develop and prove themselves should take no¬
tice of all and everything about the Supreme Lord
His wonders, transcendental qualities and uncom¬
mon deeds I spoke about."
(11) The sages said: "O Suta, may you live a long,
happy and particularly eternally famous life, be¬
cause you speaking so nicely about Lord Krsna
grant us mortals certainly the nectar of eternity.
(12) In this performance of sacrifice, of which the
outcome is uncertain, we are black of the smoke,
but by the pleasing of Govinda's feet of your good
self we enjoy the nectar of a lotus flower. (13) At¬
taining higher worlds or liberation from matter,
not even mentioning the worldly benedictions of
those who inevitably head for their death, is noth¬
ing compared to finding but for a moment one's
perfect balance in enjoying the company of a
Canto 1 43
devotee of the Lord. (14) Once having acquired
the taste someone will never get enough of relishing
the nectar of the stories about the greatest and only
refuge among the living beings, He whose tran¬
scendental qualities could never be measured by
even the greatest masters of mystic union like Lord
Brahma and Lord Siva. (15) Be so kind oh learned
one to describe to us who are eager to hear about it,
His impartial transcendental activities, for He to the
good self of you, our most important person in rela¬
tion to the Supreme Lord, is the one and only shel¬
ter, the greatest of the great. (16) Evidently Parlksit,
as a first-class devotee, attained the lotus feet of
Him who has Garuda in His banner, after he had
strengthened his intelligence with the knowledge
that was voiced by the son of Vyasa in order to in¬
form him about the path of liberation. (17) Please
tell us therefore about the supreme and purifying
that is so wonderfully contained in bhakti [devo¬
tion]. Describe to us, the way it was spoken to
Parlksit, the activities of the Unlimited One that are
so particularly dear to the pure devotees."
(18) Sota said: "See how we, this way being con¬
nected to the great ones in conversation, despite
of having a mixed background, today clearly are
promoted to take [a higher] birth [in the spirit of
the Lord]. By serving the ones who are advanced
in knowledge one is quickly freed from the suffer¬
ing that is a consequence of one's being bom in a
lower [material] sense. (19) And, again, what to
say of those who exclusively take to the shelter of
the great devotees and thereto chant the holy name
of Him who is called Ananta because of the fact
that He is unlimited in His potency and unmeas-
urably great by His attributes? (20) To give a de¬
scription of Him unlimited in His attributes and
equal to none, it suffices to say, that the Goddess
of Fortune, with rejecting others who asked for it,
wished to serve in the dust of His feet, while He
Himself never asked for it. (21) Who else would
be worth the position of carrying the name of Su¬
preme Lord besides Mukunda [Lord Krsna as the
one granting liberation] from whose toenails the
water [of the Ganges] collected by BrahmajI ema¬
nated that via Lord Siva purifies the whole uni¬
verse. (22) Those who are firmly attached to Him
are capable of instantly leaving aside the attach¬
ments of the gross body and the subtle mind and
go away to take shelter of the highest stage of per¬
fection [ sannyasa ], the stage of life in which non¬
violence and renunciation is found. (23) Because
you who are as strong as the sun asked me, I can
give you an account of the knowledge I have ac¬
quired; it is in this matter as with the birds who fly
as far as they can: I can enlighten you on Visnu as
far as my realization permits.
(24-25) Once upon a time when Parlksit was hunt¬
ing stags with bow and arrows, he got very fa¬
tigued, hungry and thirsty. Looking for a reservoir
of water he entered the hermitage of the famous
rsi Sarnika where he saw the sage silently sitting
down with his eyes closed. (26) Having re¬
strained his sense organs, breath, mind and intelli¬
gence he, in quality equal to the Supreme Abso¬
lute, had ceased all activity while he remained un¬
affected in trance elevated above the three modes
of consciousness [wakefulness, dream and uncon¬
sciousness], (27) He was covered by his long,
compressed hair as also by the skin of a stag. The
king, whose palate was dry of thirst, asked for wa-
44 Srimad Bhagavatam - The Story of the Fortunate One
ter. (28) Not being properly received with a place
to sit, water and nice words, he felt neglected and
so he got angry. (29) Oh brahmins, given the cir¬
cumstance of being distressed because of his hun¬
ger and thirst, his anger and hostility against the
brahmin was unprecedented. (30) Having lost his
respect he with the tip of his bow picked up a life¬
less snake and placed it angrily over the shoulder
of the sage as he left to return to his palace. (31)
There he wondered whether or not the sage's
meditative state of withdrawing from the senses
with closed eyes was a false, pretended trance to
remain in avoidance of seeing a lower ruler.
(32) When the sage's son, who was a very power¬
ful personality, heard of the grief the king had
caused his father while he was playing with some
children, he said this: (33) 'Just see how irreligious
these rulers are! Enriching themselves like crows
they defy what is settled for servants, while they
are nothing but dogs keeping watch at the door!
(34) The sons of the ruling class are to guard the
learned ones like watchdogs - on what grounds
would he who is supposed to stay at the door de¬
serve it to enter the house of the master and eat
from the same plate? (35) Since Krsna our protec¬
tor, who is the Supreme Lord and ruler of those
upstarts, has departed, 1 shall today punish them
myself, just witness my power!' (36) Thus with
eyes red-hot of anger speaking to his playmates,
the son of the rsi touched the water of the Kausika
river and discharged the following thunderbolt of
words: (37) 'Verily, seven days from now the
wretched one of the dynasty who offended my
father will, because of breaking with the etiquette,
be bitten by a snake-bird.' (38) When the boy
thereafter returned to the hermitage, he saw the
snake over his father's shoulder and wept aloud
over that sorry plight.
(39) Oh Saunaka, when the rsi heard his son cry¬
ing in distress, he who was born in the family of
Angira slowly opened his eyes and saw the dead
snake on his shoulder. (40) Throwing it aside, he
asked: 'My dear son, what are you crying about?
Has someone wronged you?' Thus being re¬
quested, the boy told him everything. (41) After
hearing about the curse pronounced against the
king who should never have been condemned be¬
cause he is the best among man, he did not com¬
pliment his son, but lamented instead: 'Alas! What
a great sin you have committed yourself today in
awarding such a heavy punishment for such an
insignificant offense! (42) In fact no one may ever
place a transcendental man of God on the same
footing with common men - your command of
intelligence is immature... by his unsurpassable
prowess his subjects completely protected enjoy
the prosperity. (43) Oh my boy, the Lord who car¬
ries the wheel of the chariot is represented by this
monarch; once he is abolished, this world will be
full of thieves who immediately will vanquish the
ones unprotected like they were lambs. (44) Be¬
cause of us negating the monarch, from this day
on, the reaction upon this sin will overtake us
causing great social disorder. The wealth will be
taken by thieves and among the people there will
be murder and molestation as also abuse of
women and animals. (45) The righteous civiliza¬
tion of human progress in the vocations and stages
of life according to the Vedic injunctions will at
that time systematically be vanquished, and with
the economy then only serving sense-gratification
will result in an unwanted population on the level
of dogs and monkeys. (46) The protector of the
religion, the king, is a highly celebrated emperor, a
direct, first-class devotee of the Lord and a saint of
nobility; a great performer of horse sacrifices - and
when he hungry and thirsty is stricken with fatigue
he never deserves it to be cursed by us like this.'
(47) Next the sage addressed the Supreme, All-
pervading Lord in order to beg His pardon for the
great sin that by the child immature of intelligence
was committed against a sinless, worthy and sub¬
ordinate soul. (48) [He prayed:] 'Whether they are
defamed, cheated, cursed, disturbed, neglected or
even when one of them is killed, the forbearing
devotees of the Lord for certain never will avenge
themselves for any of this.' (49) Thus the sage re¬
gretted the sin of his son while he personally did
not consider the king insulting him sinful. (50)
Generally the saints in this world prove them¬
selves not distressed or happy when they because
of others are engaged in worldly duality, because
they are situated in the transcendence of the soul."
Canto 1 45
Chapter 19
The Appearance of Sukadeva GosvamI
(1) Sota said: "While going home the king thought
that what he had done was something abominable
and he was very depressed saying to himself:
'Alas, it was uncivilized and evil what I did to the
faultless, grave and powerful brahmin. (2) I will
no doubt because of going against the injunctions
very soon meet with a very troublesome calamity.
1 certainly hope that that will happen as soon as
possible so that I will be relieved of my sins and
never do anything like that again. (3) May I, on
this very day, burn with my kingdom, strength and
wealth of riches in the tire ignited by the brahmin
community, so that the inauspiciousness of sinning
against the Lord, the culture and the cows may not
return to me.' (4) Thus pondering the message
reached him of the curse of death pronounced by
the sage's son. That curse in the form of the fire of
a snake bird he accepted as something auspicious
because that expected happening would be the
logical consequence of the indifference of an all
too attached person. (5) He decided to give up on
this world as also on the next, for he already had
concluded that both worlds were inferior com¬
pared to a life of service at the feet of Krsna. So he
sat down at the bank of the transcendental river
[the Ganges] in order to fast. That was to his opin¬
ion the best thing he could do. (6) That river, al¬
ways flowing mixed with tulasl leaves [a plant
used in worship], consists of the auspicious water
carrying the dust from the feet of Lord Krsna that
sanctifies both the worlds inside and outside and
even the Lord of Destruction [Lord Siva], What
person destined to die would not turn to that river?
(7) With that decision he, the worthy descendant
of the Pandavas, with his sitting down at the river
which flows from the feet of Visnu, surrendered
himself to the mercy of Mukunda till he died. He,
free from all kinds of material attachment, would
complete his fasting without deviating from the
spirit of the vows respected by the sages.
(8) All the great minds and thinkers who together
with their pupils are capable of elevating the entire
world, then came to gather there on the plea of a
pilgrimage. It is because of their personal presence
that the holy places enjoy their status of sanctity.
(9-10) Atri, Cyavana, Saradvan, Aristhanemi,
Bhrigu, Vasistha, Parasara, Visvamitra, Angira,
Parasurama, Uthathya, Indrapramada, Idhmavahu,
46 Srimad Bhagavatam - The Story of the Fortunate One
Medhatithi, Devala, Arsthisena, Bharadvaja,
Gautama, Pippalada, Maitreya, Aurva, Kavasa,
Kumbhayoni, Dvaipayana and the great personal¬
ity Narada arrived. (11) Also many other divine
personalities, saintly brahmins, the best saintly
advisors of the most prominent nobles and many
other sages like Aruna appeared to the occasion.
All the heads of the dynasties of sages assembling
there were respectfully welcomed by the emperor
bowing his head. (12) When all of them were
seated comfortably he, with folded hands present
before them as someone whose mind is detached
from worldly affairs, after again having offered
them his obeisances, thereupon humbly spoke
about his decision to fast. (13) The king said: 'We
are truly grateful to be the most fortunate of all the
kings who are trained to be receptive to the favors
granted by the greatest of souls, because at the feet
of the brahmins the royal orders because of their
reprehensible actions are but refuse to be kept at a
distance. (14) Because of my sins the Controller of
the transcendental and mundane worlds pro¬
nounced a curse against me via that brahmin, 1
who out of attachment always thought of family
matters. Having assumed that form He, inspiring
with fear, very soon will overtake my mundane
attachment. (15) Therefore oh brahmins, just ac¬
cept me as someone who with the Lord in his heart
in surrender has taken to the divine mother
Ganges. Let the snakebird, or whatever magical
thing the twice-born called for, bite me forthwith.
You please continue reciting the deeds of Lord
Visnu. (16) And, again, let it be so that wherever
that I in relation to the Supreme, Unlimited Lord
and the association He attracts in the material
world may take birth, 1 will find friendly relations
everywhere in obeisance to the twice-born.'
(17) And so it came to pass that the king, with the
same perseverance as he had shown before, fully
self-controlled seated himself on kusa grass laid to
the east, while facing the north from the southern
bank of the wife of the sea [the Ganges]. The
charge of his administration he had handed over to
his son. (18) To that occasion the gods, who from
the sky had seen that the king would fast until his
end, all in praise scattered the earth with flowers,
continually beating celestial drums in pleasure.
(19) All the great sages who had assembled there
praised him for the wisdom he had thus shown and
in approval said from the power of their goodness
for the living beings, a goodness that in its quality
is as beautiful as the divine praised in the scrip¬
tures: (20) 'It is not astonishing that this saintly
king, the chief of all of us who strictly follow
Krsna, being seated on the throne that is decorated
with the helmets of kings, immediately gave up
his life out of his desire to achieve association
with the Fortunate One. (21) We all will stay at
this place as long as it takes the king to give up his
body and return to the world of the Supreme,
where this foremost devotee will be completely
free from worldly concerns and lamentation.'
(22) After having heard the assembled sages speak
thus impartially, sweet to hear, grave and perfectly
true, Par Tk sit complimented them all with their
appropriate show of respect and said, desirous to
hear about the activities of Visnu: (23) 'You all
have assembled here as the representatives of the
One above the three worlds [Brahma], with no
other intention in this world or a world hereafter
but to act for the good of others according to your
innate nature. (24) Therefore I beg you to tell me
now, as trustworthy Vedic men of learning, after
due deliberation, what of all the different duties of
each and especially of those who are about to die,
to your opinion would be the proper and befitting
conduct.'
(25) At that moment, as if called for, the powerful
son of Vyasa, Sukadeva GosvamT appeared. He,
looking like a mendicant, satisfied in self-
realization freely traveled around in the company
of children without any concern about material
comforts or an identity. (26) He, only sixteen years
old, had a body with delicate legs, hands, thighs,
arms, shoulders and forehead. His eyes were beau¬
tifully wide in a face with a high nose, similar
ears, nice eyebrows and a neck as shapely as a
conch shell. (27) With a fleshy collarbone, a broad
chest and a deep navel he had nice folds in his ab¬
domen. Stark naked with curly, scattered hair and
long arms he had the hue of the best among the
gods [Krsna; a dark complexion]. (28) Even
though he covered his nakedness the sages, who
had a keen eye for physiognomy, recognized the
symptoms of the blackish skin, the beauty of his
Canto 1 47
tender age and the attraction for the fair sex with
his beautiful smiles. And so they all stood up from
their seats. (29) To welcome the new guest, he
who is always protected by Visnu [Parlksit] bowed
before him and offered his obeisances, whereupon
his less educated following of boys and women
withdrew the moment he took his exalted seat in
regard of the respect shown. (30) Surrounded there
by the greatest of the great saints among the
brahmins, the kings and the godly ones, Sukadeva
as the greatest lord shone as resplendent as the
moon surrounded by the planets, heavenly bodies
and stars. (31) Calm, intelligent and self-assured
sitting down the sage was approached by the great
devotee, the king, who properly bowing down
with folded hands asked him questions in a polite
and friendly manner.
(32) Par lk sit said: 'Oh brahmin, what a blessing it
is for us from the ruling class today to be chosen
as a servant of the devotee, by your mercy of be¬
ing our guest to be considered worthy the visit of
all these relations of your good self. (33) When we
think of your person that immediately purifies all
the places we inhabit, not to mention what it
means to see you, touch you, wash your feet and
offer you a seat. (34) Through your presence, oh
great mystic, our gravest sins are immediately
vanquished, even as the nonbelievers are by the
presence of Visnu. (35) Finally Krsna, the Su¬
preme Lord so dear to the sons of Pandu, is of
mercy for me and has, for the satisfaction of His
cousins and brothers, accepted me, their descen¬
dant, as one of theirs. (36) How else could it be
possible that you, out of your own free will, spe¬
cially for someone in his last hours before death
have appeared here to meet us, while you nor¬
mally, all-perfect as you are, cannot be found
among the common people? (37) Therefore I beg
you as the supreme spiritual master of all ascetics,
to clarify what, in this life, the perfection, the final
beatitude would be for a person and what for
someone about to die all would be the duty. (38)
Please explain what the people in general, oh mas¬
ter, should attend to and chant about, what they
should do, what they should remember and share,
as also what would be against the principle. (39)
This I ask because, oh supreme devotee, in the
house of the householders one rarely sees you
staying for longer than the exact time of milking a
cow.' "
(40) Suta said: "Thus pleasantly being addressed
and questioned by the king, the supreme son of
Vyasadeva who was so well versed in the knowl¬
edge of what is one's actual duty, began his reply."
Thus the first Canto of the Srlmad Bhagavatam
ends named: Creation.
Translation: Anand Aadhar Prabhu,
http://bhagavata. 0 rg/c/ 8 /AnandAadhar.html
Production: the Filognostic Association of The
Order of Time, with special thanks to Sakhya Devi
DasI for proofreading and correcting the manu¬
script.
http://theorderoftime.com/info/guests-friends.html
Copyright: Creative Commons Attribution-
Noncommercial-Share Alike 3.0 Unported License
© 2010 Anand Aadhar: one must attribute to the
name Anand Aadhar and provide a link to the
website http://bhagavata.org; adaptation, upload¬
ing and printing is allowed for non-commercial
use and distributing the resulting work can only be
under the same or similar license to this one.
For the different copyrights of the pictures
see the chapter reference at the bottom of each
page at http://bhagavata.org. The Radha-Krsna
image on the front title page is by Indra Sharma.
Email from http://bhagavata.org/email.html.
Reference: For this original translation next to the
Monier Williams Sanskrit dictionary and the
ISKCON site vedabase.net, the Sastrl C.L. Gos-
wami version of the Gita Press has been used. The
source texts, audio read files and music to this
translation one can find following the links from:
http ://bhagavata .org /
For relevant links see the Srlmad Bhagavatam
Treasury: http://bhagavata.org/treasury/links.html.
Krsna Dvaipayana Vyasadeva
SRIMAD BHAGAVATAM
(Bhagavata Purana)
The Story of the Fortunate One
Canto 2
Translated by Anand Aadhar
Third revised edition 2012
2 Snmad Bhagavatam - The Story of the Fortunate One
CANTO 2: The Cosmic Manifestation
Introduction- 3
1 The First Step in God Realization- 4
2 The Lord in the Heart- 7
3 Pure Devotional Service - The Change in Heart- 9
4 The Process of Creation - 11
5 The Cause of all Causes- 13
6 The Hymn of the Original Person Confirmed- 15
7 Brief Description of the Past and Coming Avataras- 18
8 Questions by King Parlksit- 24
9 Answering by Citing the Lord’s Version- 25
10 Bhagavatam is the Answer to all Questions- 28
Canto 2 3
Introduction
This book tells the story of the Lord and His in¬
carnations since the earliest records of Vedic his¬
tory. It is verily the Krsna Bible of the Hindu uni¬
verse. The Bhagavad Gita relates to this book like
the sermon on the mountain by Lord Jesus relates
to the full Bible. It has about 18.000 verses con¬
tained in 335 chapters and consists of 12 subdivi¬
sions of books that are called Cantos. These books
together tell the complete history of the Vedic cul¬
ture and cover the essence of the classical collec¬
tions of stories called the Puranas. This specific
collection of Vedic stories is considered the most
important one of all the great eighteen classical
Puranas of India. It includes the cream of the Ve¬
dic knowledge compiled from all the Vedic litera¬
tures as also the story of the life of Lord Krsna in
full (Canto 10). It tells about His birth, His youth,
all His wonderful proofs of His divine nature and
His superhuman feats of defeating all kinds of
demons up to the great Mahabharat war at Ku-
ruksetra. This leading Purana also called the 'per¬
fect Purana', is a brilliant story that has been
brought to the West by Srlla A.C. Bhaktivedanta
Swami Prabhupada, a Caitanya Vaishnava, a
bhakti (devotional) monk of Lord Visnu [the name
for the transcendental form of Lord Krsna], He
undertook the daring task of enlightening the ma¬
terialist westerners, the advanced philosophers and
theologians, in order to help them to overcome the
perils and loneliness of impersonalism and the
philosophy of emptiness.
For the translation the author of this internet ver¬
sion has consulted the translations of C.L Gos-
wami. M.A., Sastrl (from the Gita Press, Go¬
rakhpur), the parampara [disciplic succession]
version of Srlla Visvanatha Cakravarti Thakura
and the later version of this book by Srlla A.C.
Bhaktivedanta Swami Prabhupada. The latter
translators as acaryas [guru teaching by example]
of the age-old Indian Vaishnava tradition are rep¬
resentatives of a culture of reformation of the de¬
votion for God or bhakti, the way it has been prac¬
ticed in India since the 16th century. This reforma¬
tion contends that the false authority of the caste
system and single dry book knowledge is to be
rejected. Sri Krsna Caitanya also called Caitanya
Mahaprabhu, the avcitcira [an incarnation of the
Lord] who heralded this reform, restored the
original purpose of developing devotion to God
and endeavored especially for dissemination of the
two main sacred scriptures expounding on that
devotion in relation to Krsna as the Supreme Per¬
sonality of Godhead. These scriptures are the
Bhagavad Gita and this Bhagavata Purana, that is
also called the Srlmad Bhagavatam, from which
all the Vaishnava acaryas derived their wisdom
for the purpose of instruction and the shaping of
their devotion. The word for word translations as
also the full text and commentaries of this book
were studied within and without the Hare Krsna
temples where the teaching of this culture takes
place in India, Europe and America. The purpose
of the translation is first of all to make this glori¬
ous text available to a wider audience over the
Internet. Since the Bible, the Koran and numerous
other holy texts are readily available, the author
meant that this book could not stay behind on the
shelf of his own bookcase as a token of material
possessiveness. When we started with this en¬
deavor in the year 2000 there was no proper web
presentation of this book. Knowledge not shared is
knowledge lost, and certainly this type of knowl¬
edge which stresses the yoga of non-
possessiveness and devotion as one of its main
values could not be left out. The version of Swami
Prabhupada is very extensive covering some 2400
pages of plain fine printed text including his com¬
mentaries. And that were only the first ten Cantos.
The remaining two Cantos were posthumously
published by his pupils in the full of his spirit. I
thus was faced with two daring challenges: one
was to concatenate the text or make a readable
running narrative of the book that had been dis¬
sected to the single word and the second challenge
was to put it into a language that would befit the
21 st century with all its modem and postmodern
experience and digital progress of the present cul¬
tural order of the world, without losing anything
of its original verses. Thus another verse to verse
as-it-is translation came about in which
Visvanatha's, Prabhupada's and Sastrl's words
were pruned, retranslated and set to the under-
4 Snmad Bhagavatam - The Story of the Fortunate One
standing and realization of today. This realization
in my case originated directly from the disciplic
line of succession of the Vaishnava line of acciryas
(teachers) as also from a realization of the total
field of indian philosophy of enlightenment and
yoga discipline as was brought to the West by also
non-Vaishnava gurus and maintained by their pu¬
pils. Therefore the author has to express his grati¬
tude to all these great heroes who dared to face the
adamantine of western philosophy with all its
doubts, concreticism and skepticism. Especially
the pupils of Prabhupada, members of the re¬
nounced order (s cmnyasTs) who instructed the
author in the independence and maturity of the
philosophy of the bhakti-yogis of Lord Caitanya
need to be mentioned. 1 was already initiated in
India by a non-Vaishnava guru and have been
given the name of Swami Anand Aadhar ('teacher
of the foundation of happiness'). That name the
Krsna community converted into Anand Aadhar
Prabhu ('master of the foundation of happiness')
without further ceremonies of Vaishnava initiation
(apart from a basic training). With the name An¬
and Aadhar 1 am a withdrawn devotee, a so-called
vanaprasta, who does his devotional service inde¬
pendently in the silence and modesty of his local
adaptations of the philosophy.
In most cases the word for word translations and
grammatical directions of Srlla A.C. Bhak-
ti vedanta Swami Prabhupada/ISKCON,
Visvanatha Cakravarti Thakura and C.L. Gos-
wami. M.A., SastrT have been followed as they
were used in their translations and I have checked
them with the help of the Monier-Williams San¬
skrit Dictionary [see the file of the terms used]. In
footnotes and between square brackets [ ] some¬
times a little comment and extra info is given to
accommodate the reader when the original text is
drawing from a more experienced approach. On
the internet site bhagavata.org of this book, my
version refers to the version of Prabhupada that is
linked up at each verse together with my own pre¬
vious version so that it is possible to retrace at any
moment what I have done with the text. This is in
accordance with the scientific tradition of the
Vaishnava community.
For the copyright on this translation the so-called
Creative Commons Attribution Noncommercial-
Share Alike 3.0 Unported License has been cho¬
sen. This means that one is free to copy, distribute
and alter the text on the condition of attribution
(refer to the name of Anand Aadhar and to my
website address bhagavata.org), that the resulting
work can only be distributed under the same or
similar license to this one and that one cannot use
the text for commercial purposes. Lor all other
usage one will have to contact the author.
With love and devotion, Anand Aadhar Prabhu,
Enschede, The Netherlands, April 17, 2012.
Canto 2 5
Chapter 1
The First Step in God Realization
(-) My obeisances unto the Supreme Lord
Vasudeva. (1) Sri Suka said: 'This inquiry of yours
for the good of all is the best thing you can do,
because this subject of study oh King, carries the
approval of the transcendentalists and constitutes
the supreme of all that is worth the attention. (2)
There are countless subject matters to hear about
in human society, oh Emperor, that are the interest
of those materially engrossed ones who are blind
to the reality of the soul. (3) They spend their lives
oh King, with sleeping and having sex during the
night and with making money and taking care of
their family during the day. (4) All too attached to
the fallible allies of the body, the children, the
wife and everything thereto, they despite of their
experience, do not see the finality of these matters.
(5) For this reason, oh descendant of Bharata, He
must be discussed, glorified and remembered who
as the Supersoul, the Supreme Personality, the
controller and vanquishing Lord frees those who
are of desire from their anxieties. (6) All this ana¬
lyzing in the knowledge of yoga of one's particular
nature and how a person after being bom should
attain to the full awareness of the Supreme, in the
end only concerns the remembrance of Narayana
[Krsna as the Supreme Personality], (7) It are
generally those sages who went beyond the sphere
of prescriptions and restrictions oh King, who are
the ones to take pleasure in especially describing
the glories of the Lord.
(8) This story called the Bhagavatam contains the
essence of the Vedas and was by me, at the end of this
Dvapara-yuga [the age of honoring monarchs],
6 Srimad Bhagavatam - The Story of the Fortunate One
studied under the guidance of my father Dvaipayana
Vyasa. (9) Fully realized as I was in transcendence
my attention was drawn towards the enlightened
verses about the [Lord's] pastimes oh saintly King,
and thus I studied the narration. (10) I will recite it
to you, because you, oh goodness, are a most sin¬
cere devotee. They who respectfully dedicate their
full attention to it very soon will realize an un¬
flinching faith in Mukunda [Krsna as the Lord
granting liberation], (11) For those who are free
from material desires as also for those who are
desirous and for all who being free from fear and
doubts are united within [the yogis] oh King, the,
according to the tradition, repeated singing of the
Lord's holy name is the approved method. (12)
What is the use of spending one's years as an igno¬
ramus in this world without having [this] experi¬
ence? The hour one deliberately spends in service
of the higher cause is the better one. (13) The
saintly king known as Khatvanga set aside every¬
thing when he knew that he had but a moment to
live longer in this world and thus experienced the
full security of the Lord. (14) Oh member of the
Kuru family, therefore also your life's duration
that is limited to seven days, should inspire
you to perform everything that traditionally be¬
longs to the rituals for a next life. (15) Seeing the
end of one's life one should be free from the fear
of death by cutting, with the help of the weapon of
non-attachment, with all desires as also with eve¬
rything associated with them. (16) Piously self
controlled having left one's home for a sacred
place, one should according to the regulations
properly cleansed and purified, in solitude sit
down assuming the proper posture. (17) The mind
should be turned to the practice of the three
transcendental letters [A-U-M]. Thus not forget¬
ting the seed of the absolute [Brahman, the imper¬
sonal spirit] one by regulating one's breath realizes
the control [originating] with the Supreme. (18)
When one for the sake of the virtue fixes oneself
in meditation, the mind withdraws from the en¬
gagement of the senses. This happens because the
intelligence being absorbed in fruitive labor tends
to be driven by the mind. (19) With one's thereaf¬
ter focussing of one's mind upon the different parts
and divisions [of the body and also of the logic]
without losing sight of the complete, one must
consequently take care not to think of anything
else but that refuge of [the feet of] the Supreme
Lord Visnu who pacifies the mind. (20) From the
passion and inertia of nature the mind is always
agitated and bewildered, but one will find that rec¬
tified in the focus of the ones pacified that destroys
all the wrong done. (21) They who fixed in the
habit of such a systematic remembrance seek uni¬
fication and hold on to this devotion will soon be
of success under the shelter of the yoga that ap¬
proves this.'
(22) The king, attentive to what was said, asked:
'Oh brahmin, what is in short the idea of in which
place and with which activities a person must be
engaged and continue with, in order to directly
escape from a polluted mind?'
(23) Sri Suka said: 'When one sits down in con¬
trol, has subdued one's breath and has conquered
one's attachment as also one's senses, one should
focus one's attention upon the gross matter of the
outer appearance of the Supreme Lord [the virat-
rupa ].
(24) His individual body is this gross material
world in which we experience all that belongs to
the past, the present and the future of this universe
in existence. (25) This outer shell of the universe
which we know as a body consisting of seven
coverings [see kosas ], constitutes the notion of the
object of the Universal Form of the Purusa [the
Original Person] who is the Supreme Lord. (26)
The lower worlds are by the ones who studied it
recognized as the soles of His feet [called Patala]
of which His heels and toes are called Rasatala,
His ankles Mahatala while the shanks of the gi¬
gantic person are called the Talatala worlds. (27)
The two knees of the Universal Form are called
Sutala, the thighs Vitala and Atala and the hips are
named MahTtala oh King. Outer space is accepted
as the depression of His navel. (28) The higher,
illumined worlds are His chest, with above it the
neck called Mahar. His mouth is called Jana while
Tapas is the name of the worlds of the forehead
with Satyaloka [the world of Truth] as the upper¬
most of the [middle] worlds of the Original Per¬
sonality who has a thousand heads. (29) The gods
headed by Indra are His arms, the four directions
are His ears and sound is His sense of hearing.
Canto 2 7
The nostrils of the Supreme One are the Asvinl-
Kumaras [a type of demigods] while fragrance is
His sense of smell and His mouth the blazing lire.
(30) The sphere of outer space constitutes the pits
of His eyes, while the eyeball of the sun makes up
His seeing. The eyelids of Visnu are the day and
night, the movements of His eyebrows are the su¬
preme entity [Brahma and the other demigods],
His palate is the director of water [Varuna] and
His tongue is the nectarine juice. (31) They say
that the Vedic hymns are the thought process of
the Unlimited One, that His jaws make up Ya-
maraja [the Lord of death], His teeth are His affec¬
tion and that His smile is the most alluring, unsur¬
passable material energy [may a ]. Material creation
is but the casting of His glance. (32) Modesty is
His upper lip, His chin stands for the hankering,
religion is His breast and the path of irreligion is His
back. Brahma is His genitals, His testicles are the
Mitra-varunas [the friends], His waist the oceans
and the stack of His bones are the mountains. (33)
His veins are the rivers and the plants and trees are
the hairs on the body of the Universal Form, oh
King. The air is His omnipotent breathing, the
passing of the ages, Time, is His movement and
the constant operation of the modes of material
nature is His activity. (34) Let me tell you that the
hairs on the head of the Supreme Controller are
the clouds oh best of the Kurus, and that the intel¬
ligence of the Almighty One is the prime cause of
the material creation, so one says. His mind, the
reservoir of all changes, is known as the moon.
(35) The material principle constitutes His con¬
sciousness, so one says, while Lord Siva is the
cause within [His ego, His self]. The horse, mule,
camel and elephant are His nails, and all other
game and quadrupeds are represented in the region
of His belt. (36) The singing of the birds is His
artistic sense and Manu, the father of man forms
the contents of His thought with humanity as
His residence. The angelic and celestial beings
[the Gandharvas, Vidyadharas and Caranas] con¬
stitute His musical rhythm while the remem¬
brance of terrorizing soldiers represents His prow¬
ess. (37) With the intellectuals [brahmins] for the
face and the rulers | ksatriyas | for the arms of the
Universal Form, the traders [ vaisyas ] are the
thighs and the laborers [sUdras, the dark or
'krsna'- class] occupy His feet. Through the various
names of the demigods He overtakes with the pro¬
vision of feasible goods [that appease Him] by
means of the performance of sacrifices.
(38) I explained all these locations in the Form of
the Supreme Lord to you so that anyone who may
concentrate the mind on this virat-rupa Universal
Form can attain through intelligence. Beyond Him
as such there is nothing else to be found in the
gross of matter. (39) He who may be known in so
many ways as the Supersoul present in all forms,
alike a dreamer who sees himself [in different
situations], is the one and only Supreme Truth and
ocean of bliss. One must direct oneself to Him
alone and nothing else if one does not want to see
oneself degraded by attachments.'
Chapter 2
The Lord in the Heart
(1) Sri Suka said: 'Generated from the Supersoul
[alike Lord Brahma] someone in contemplation
8 Snmad Bhagavatam - The Story of the Fortunate One
[of the Universal Form] recovers, by thus finding
satisfaction [with the Lord], the lost remembrance
of his prior existence. Thereafter he [the individual
soul] with a cleared vision having arrived at intel¬
ligence can rebuild his life as it was before. (2)
One's [spiritual] adherence to the sounds of the
[impersonal] Absolute Truth makes the intelli¬
gence, because of the many terms [associated with
it], ponder over incoherent ideas because of which
one, without ever finding joy, wanders around in
realities of illusion - and the different desires be¬
longing to them - as if one is dreaming. (3) For
that reason an intelligent person fixed in his atten¬
tion [upon the Universal Form], in order to find
perfection must only minimally, according to the
necessity, abide by denominations [forms and
other material interests] without ever being mad
after them. He should be of the practical insight
that he otherwise would engage himself for [noth¬
ing but] hard work. (4) What is the need of a bed,
when one can lie on the ground; what is the need
of a pillow when one has one's arms; why should
one use utensils if one can eat with one's hands
and with the cover of trees, what is the use of
clothing? (5) Are there no rags lying in the street,
is there no giving in charity; do the trees not offer
their alms maintaining others; have the rivers
dried up; are the caves closed; has the Almighty
Lord given up on protecting the surrendered soul?
Why would a learned man then have to speak to
the liking of those who are led by wealth? (6)
When one thus with the matter of Him, the most
cherished, eternal, One Supersoul fully present in
one's heart, is detached from the world, one must
be of worship for Him, the Fortunate One, the
permanent gain by which for certain the cause of
one's material bondage is put to an end. (7) Who
else but the materialists would with neglecting the
transcendental thoughts take to the non-permanent
of material denominations because of which they,
who constitute the general mass of the people that
is controlled by the misery of the reactions of its
fruitive labor, see themselves as fallen into the
river of suffering?
(8) Others see in the meditation upon Him within
their own body the Personality of Godhead residing
in the region of the heart measuring eight inches,
having four arms, carrying the lotus, the wheel of
the chariot, the conch shell and the club. (9) With
His mouth expressing happiness, His eyes wide
spread like a lotus, His clothes yellowish like a
Kadamba flower, bedecked with jewels and with
golden ornaments studded with precious stones,
He wears a glowing headdress with earrings. (10)
His feet are positioned on the whorl of the lotus
hearts of the great mystics. On His chest He wears
the beautifully engraved Kaustubha jewel and
around His neck He has a fresh flower garland
spreading its beauty. (11) With a decorative wrap
around His waist, valuable linger rings, ringing
leglets, bangles, oiled spotless bluish, curly hair
and His beautiful, smiling face He looks very
pleasing. (12) His magnanimous pastimes and the
glowing glances of His expression are indicative
of the extensive benedictions of this particular
transcendental form of the Lord one should focus
upon as long as the mind can be fixed on it for the
puipose of one's meditation. (13) One should
meditate upon the limbs one by one, starting from
the feet up, until one sees His smiling face, and
thus gradually taking control over the mind one
departs in one's meditation for higher and higher
spheres and purifies that way the intelligence. (14)
As long as the materialist has not developed devo¬
tional service for this form of the Lord who is the
seer of the mundane and transcendental worlds, he
must, when he is finished with his prescribed
duties, with proper attention remember the Uni¬
versal Form of the Original Person.
(15) Whenever one desires to give up one's body
oh King, one should as a sage, without being dis¬
turbed, comfortably seated and with one's thinking
unperturbed by matters of time and place, in con¬
trol of the life air restrain the senses with the help
of the mind. (16) Regulating the mind by the
power of one's pure intelligence in relation to the
original witness within [the 'knower of the field'],
one should merge with this self. That self should
be confined to the fully satisfied Supersoul and
thus putting an end to all activities, one will attain
full bliss. (17) Therein one will not find the su¬
premacy of time that for sure controls the godly
who direct the worldly creatures with their demi¬
gods, nor will one find there mundane goodness,
passion or ignorance, nor any material change or
causality of nature at large. (18) Knowing what
Canto 2 9
and what not relates to the divine of the transcen¬
dental position, they who wish to avoid the god¬
less completely give up the perplexities [of argu¬
ing to time and place], and place thereto in the
absolute of goodwill every moment the worshipa-
ble lotus feet in their heart. (19) The sage familiar
with the science of properly regulating the force
[of the senses] in service of the purpose of life,
should retire in the following way: he must block
his arse ['air-hole'] with his heel and direct the life
air upward through the six primary places [navel,
plexus, heart, throat, eyebrows and top of the
skull] and thus overcome the state of material iner¬
tia. (20) The soaring force the meditator should
gradually direct from the navel to the plexus [the
'heart'] and from there to the chest from where he
should bring it slowly into his throat. This he
should intelligently figure out by meditation. (21)
From between the eyebrows the seer who is of
detachment in order to attain the Supreme should,
by blocking the outlet of the seven centers, enter
the domain of the head in order to maintain
there for a while ('half an hour') independent of
sense enjoyment for the sake of tirelessness
and eternality.
(22) If one, however, maintains a desire oh King,
to lord over what one calls the place of enjoyment
of the gods in the sky, or has the desire to manage
the world of the gunas [the modes of nature] with
the use of the eight mystic powers [the eight sid-
dhis or perfections], one inevitably has to count
with the mind and the senses associated with such
a desire. (23) One says about the course of the
great transcendentalists that they, departing from
the realm of the subtle body, freely move within
and without the three worlds, while those who do
their work based upon a material motive never
attain to the progress that is achieved by those
who in the austerity of their devotional service are
absorbed in yoga.
(24) In the control of the divinity of fire
[Vaisvanara, or with regular sacrifice and medita¬
tion] one reaches through the gracious passage of
[the susumna, the channel of balancing] the
breath, provided one follows the movements in the
sky [the cakra order], the pure spirit [Brahmaloka,
the place of the Creator] that enlightens and
washes away the contaminations. Directed up¬
wards one then reaches the circle [the cakra, the
wheel] oh King, called Sisumara [meaning: dol¬
phin, to the form of the Milky Way, galactic time].
(25) Passing beyond that navel of the universe, the
pivot, the center of spin of the Maintainer [Visnu],
by the individual living being that was purified by
the realization of his smallness, the place is
reached that is worshipable for those who are
transcendentally situated. There the self-realized
souls enjoy for the time of a kalpa [a day of
Brahma]. (26) Thereupon he who from the bed of
Visnu [Ananta] sees how the universe is burning
to ashes because of the fire from His mouth, will
leave that place for the supreme abode [of
Brahma] which lasts for two parardhas [the two
halves of the life of Brahma] and is the home of
the purified souls of elevation. (27) There one will
never find bereavement or old age, death, pain or
anxieties, save that one sometimes has feelings of
compassion when one sees the ignorant who are
subjected to the hard to overcome misery of the
repetition of birth and death.
(28) After surpassing the forms of water and fire
and thus having reached that pure self free from
fear, one thus having attained the effulgent atmos¬
phere, in due course of time by the self its air
reaches the ethereal self, the true greatness of
one's soul. (29) By scents having the smell, by the
palate having the taste, by the eye having visions,
by physical contact being in touch and finally by
sound vibrations experiencing the quality of the
ether, the yogi by dint of the activity of the senses
also attains [the more subtle sphere], (30) After he
thus at the mental level in relation to the gross and
subtle has reached a neutral point of 1-awareness,
he in the mode of goodness surpasses that realiza¬
tion of himself that is subject to change [the ego].
Consequently he, completely suspending the ma¬
terial modes, progresses towards the reality of
perfect wisdom. (31) By that purification towards
the self of the Supersoul the person attains the
peace, satisfaction and natural delight of being
freed from all contaminations. He who attains to
this destination of devotion for sure will never
become attracted to this material world again, my
dearest [Parlksit].
10 Snmad Bhagavatam - The Story of the Fortunate One
effects. (36) Therefore every human soul
must oh King, wherever he is and when¬
ever he exists, hear about, glorify and
remember the Lord, the Supreme Per¬
sonality. (37) They who, filling their ears
with the narrations about the Supreme
Lord most dear to the devotees, drink
from the nectar will find their by mate¬
rial pleasure contaminated state of
mind purified and return to the feet
residing near the lotus.'
(32) All that I described to you oh protector of
man, is as your Majesty requested in proper ac¬
cord with the Vedas. It is also in full agreement
with the eternal truth as it before by Lord
Vasudeva was explained to Lord Brahma who had
satisfied Him in worship. (33) For those who in
this life wander in the material universe, there is
for sure no way of attaining more auspiciously
than the path by which one arrives at the devo¬
tional service [bhakti-yoga] of the Supreme Per¬
sonality Lord Vasudeva. (34) The great personal¬
ity [Vyasadeva] studied the Vedas three times in
total and scrutinously, with scholarly attention ex¬
amining them he ascertained that one's mind is
properly fixed when one is attracted to the soul.
(35) The Supreme Personality can be perceived in
all living beings as the actual nature of that soul,
as the Lord who by the intelligence of the seer is
recognized by inference from different signs and
Chapter 3
Pure Devotional Service - the
Change in Heart
(1) Sri Sukadeva said: 'For the intelligent
among men, I have given you all the an¬
swers in response to the inquiring of
your good self about the human being on
the threshold of death. (2-7) They who
desire the luster of the Absolute worship
the master of the Vedas [Brihaspati], In-
dra, the king of heaven is there for the
ones desiring the strength of the senses
[sex] and the Prajapatis [the strong pro¬
genitors] are there for those who desire
offspring. The goddess [Durga] is there
for those who desire the beauty of the material
world, the fire god is there for the ones desiring
power, for wealth there are the Vasus [a type of
demigod] and the incarnations of Rudra [Lord
Siva] are there for those who wish strength and
heroism. For a good harvest the mother of the
demigods Aditi is worshiped, desiring heaven one
worships her sons, for those desiring royal riches
there are the Visvadeva demigods and to be of
commercial success there are the Sadhya gods.
The Asvinls [two brother demigods] are there for
the ones desiring longevity, for a strong body
mother earth is worshiped and those who want to
maintain their position and be renown respect the
goddesses of the earth and the heavens. Aspiring
beauty there are the heavenly Gandharvas, those
who want a good wife seek the girls of the heav¬
enly society [the Apsaras and Urvasls] and any¬
one who wants to dominate others is bound to the
Canto 2 11
worship of Brahma, the head of the Universe.
Yajna, the Lord of Sacrifice is worshiped for
tangible fame and for a good bank balance Va-
runa, the treasurer, is sought. But those who
desire to learn, worship Siva himself while for
a good marriage his chaste wife Uma is hon¬
ored.
(8) For spiritual progress the supreme truth [Lord
Visnu and His devotees] is worshiped, for off¬
spring and their care one seeks the ancestral [the
residents of Pitriloka], pious persons are sought by
those who seek protection, while the demigods in
general are there for the less common desires. (9)
The godly Manus [the fathers of mankind] are
there for those desiring a kingdom, but the demons
are sought for defeating enemies. The ones desir¬
ing sense gratification are bound to the moon
[Candra], while those who are free from desire
worship the Supreme Personality in the beyond.
(10) Whether he is free from desire, is full of it or
else desires liberation, someone who has a broader
outlook with all his heart should worship in devo¬
tional service [bhakti-yoga] the Original Personal¬
ity of God, the Supreme One. (11) All these types
of worshipers for sure develop, in their worship of
the highest benediction in this life, through asso¬
ciation with His pure devotees unflinching, spon¬
taneous attraction to the Supreme Lord. (12) The
knowledge leading to the limit of the complete
withdrawal from the whirlpool of the material
modes, gives the satisfaction of the soul, which in
the transcendence of being detached from these
modes, carries the blessings of the path of
bhakti yoga. Who, absorbed in the narrations
about the Lord would not act upon this attrac¬
tion?"
(13) Saunaka said: "What is it that the king, the
ruler of Bharata, after hearing all of this, wanted
to know more from the son of Vyasadeva, the
poetic wise? (14) Oh learned Suta, explain those
topics to us who are eager to hear about it, for in
an assembly of devotees those talks are welcome
that lead to the narrations about the Lord. (15)
He, the king, that grandson of the Pandavas, was
no doubt a great devotee, a great fighter who
playing with dolls as a child enacted the activi¬
ties of Lord Krsna. (16) And thus it must also
have been so - there in the presence of all those
devotees - with the son of Vyasadeva who, in his
attachment to the Supreme Lord Vasudeva who
is glorified by so many souls, had all the great
qualities for it. (17) Except for the one who
spends his time on the topics about the One who
is discussed in the supreme scriptural truth, the
rising and setting sun is but decreasing the lives
of the people. (18) Are the trees not also living,
are the blacksmith's bellows not breathing as well
and are the beasts all around us not also eating
and procreating? (19) A person whose ear never
reached the holy name of the One who delivers
us from all evil is just as praiseworthy as a dog, a
hog, an ass or a camel. (20) The ears of a man
who never heard of Visnu, the One of giant pro¬
gress, are like those of snakes and also the
tongues of those who never sang aloud the songs
of worth are as useless as those of frogs. (21)
Even carrying a heavy silk turban, the upper part
of the body is just a burden, when that body
never bows down to Mukunda [Krsna granting
liberation]; just like hands not engaged in the
worship of the Lord are alike those of a dead
body, even though they are decorated with glit¬
tering golden bangles. (22) Like the eyes on the
plumes of a peacock the eyes of those men are
who do not look upon the forms of Visnu and like
the roots of trees the feet of those human beings
are who never went for the holy places of the
Lord. (23) Dead while being alive the mortals
are who never personally received the dust of the
feet of pure devotees and a descendant of Manu
[a man] is but a dead breathing body when he has
never experienced the wealth of the aroma of
tulsl leaves of Lord Visnu's lotus feet. (24) Cer¬
tainly that heart is steel-framed which, in spite of
being absorbed in chanting the name of the Lord,
is not transformed by the emotions of therewith
having tears in one's eyes and hair standing on
end. (25) Oh Suta GosvamI, you express yourself
in favorable terms, so please explain what tran¬
scendental knowledge the expertly leading Su-
kadeva GosvamI upon being questioned con¬
veyed to the king who sought the truth."
12 Snmad Bhagavatam - The Story of the Fortunate One
Chapter 4
The Process of Creation
(1) Sota said: "Just having realized what
Sukadeva GosvamI thus said about the
verification of the reality of the soul, the
chaste son of Uttara [Parlksit] concen¬
trated upon Lord Krsna. (2) He [thus
meditating for a moment innerly] gave
up his deep-rooted and constant posses¬
siveness in relation to his body, his wife,
his son, his treasury and all his relatives
and friends in his undisputed kingdom.
(3-4) The great soul in full faith inquired
for the puipose of this exactly the way
you are asking me, oh great sages. Being
informed of his death he renounced his
fruitive activity according to the three
principles [of self-realization: renounc¬
ing religious acts, economic develop¬
ment and sense gratification] and every¬
thing thereto and thus firmly fixed he
achieved the attraction for the love of the
Supreme Lord Vasudeva. (5) The king
said: 'What you said is perfectly right, oh
learned one; being without contamina¬
tions you have the knowledge of it all
and make the darkness of ignorance
gradually disappear when you are speaking about
the topics concerning the Lord. (6) Furthermore, 1
would like to learn how the Supreme Lord by His
personal energies creates this phenomenal world
of the universe that is so inconceivable for even
the great masters of meditation. (7) And please,
also tell me about the way the powerful one main¬
tains His energies and winds them up again, how
He as the all-powerful Supreme Personality ar¬
rives at His expansions, involves them and being
involved Himself enacts them and causes them to
act [see also canto 1, chapter 3]. (8) Even the
highly learned in spite of their endeavors for His
sake, fall short, dear brahmin, in explaining the
wonderful, inconceivable acts of the Supreme
Lord. (9) Even though He acts through His differ¬
ent incarnations He is the One and Supreme,
whether He acts by the modes, is there simultane¬
ously in the material energy or is manifesting in
many forms consecutively. (10) Please clear up
these questions asked by me, since you, being as
good as the Supreme Lord, are of the oral tradi¬
tion with the Vedic literatures and also of full
realization in transcendence.' "
(11) Suta said: "Upon thus being requested by the
king to describe the transcendental attributes of
Lord Hrsikesa [Krsna as the master of the senses]
Suka, in order to reply properly, proceeded me¬
thodically.
(12) Sri Suka said: 'My obeisances to the Supreme
Personality of Godhead, who for the maintenance
and also the winding up of the complete whole of
the material creation, by His pastimes assumed
the power of the three modes while residing within
Canto 2 13
as the One whose ways are inconceivable. (13)
Again my obeisances to Him who frees the truth¬
ful ones from the distressing controversies of
those who follow untruth, unto Him who is the
form of pure goodness, granting all that is sought
by those who are situated in the status of the high¬
est stage of spiritual perfection [the parama-
lwmsas]. (14) Let me offer my obeisances unto
the great associate of the Yadu dynasty who,
keeping far from mundane wrangling, vanquishes
the non-devotees. 1 bow down to Him who is of
the same greatness of enjoying the opulences as in
enjoying the sky in His own abode. (15) For Him
of whom the glorification, remembrance, audi¬
ence, prayers, hearing and worship forthwith
cleanses away the effects of the sins of everyone,
unto Him of whom one speaks as being the all-
auspicious one, I bring my due obeisances again
and again. (16) The bright ones who by simply
dedicating themselves to His lotus feet completely
give up all attachments to a present or future exis¬
tence, realize without difficulty the progress of the
heart and the soul towards a spiritual existence;
unto that renown all-auspicious One my obei¬
sances again and again. (17) The great sages, the
great performers of charity, the ones most distin¬
guished, the great thinkers, the great mantra
chanters [reciters/singers] and the strict followers
will never attain to tangible results when they are
not dedicated to Him. I offer my obeisances again
and again to Him about whom to hear is so very
auspicious. (18) The people of old Bharata,
Europe, southern India, Greece, Pulkasa [a prov¬
ince] , Abhlra [part of old Sind], Sumbha [another
province], Turkey, Mongolia and more who are
also addicted to sin, at once get purified when they
take to the shelter of the Lord's devotees. Him, the
powerful Lord Visnu I offer my respectful obei¬
sances. (19) He is the soul and Lord of the self-
realized ones, the personification of the Vedas, the
religious literatures and austerity. May the Su¬
preme Lord, He who is held in awe by those who
in their transcendence are free from all pretension
- the Unborn One [Lord Brahma], Lord Siva and
others - always be graceful with me. (20) May He,
the Supreme Lord and master of all the devotees,
who is the owner of all opulence, the director of
all sacrifices, the leader of all living entities, the
master of the intelligent ones, the ruler of all
worlds, the supreme head of the planet earth and
the destination and first among the [Yadu] kings of
the Satvatas, the Andhakas and the Vrsnis, be
merciful with me. (21) It is said that thinking of
His lotus feet and at each moment being ab¬
sorbed in it, when one follows the authorities, pu¬
rifies and results in the actual knowledge of the
ultimate reality of the soul and also that it makes
the scholars describe Him to their liking. Oh Mu-
kunda, my Supreme Lord, may Your grace always
be with me. (22) May He who strengthened the
first one of creation [Lord Brahma] with remem¬
brance in his heart about Himself and his origin
and who [thus] from the beginning inspired the
Goddess of Learning who appeared to have been
created from Brahma's mouth - may He, the
Teacher of Teachers, be pleased with me. (23) He
who lies down within the material creation and em¬
powers all these bodies made of the material ele¬
ments while He as the Purusa [the original person]
causes all to be subjected to the modes of nature
with her sixteen divisions [of consciousness, the
elements of earth, water, fire, air, ether, the five
organs of action and the senses]; may that Su¬
preme Lord give strength to my statements. (24)
My obeisances unto him, the great expansion of
Vasudeva [viz. Vyasadeva] who is the compiler of
the Vedic literatures from whose lotus mouth his
adherents drank the nectar of this knowledge. (25)
The first created being [Brahma], my dear king,
imparted, on the request of Narada, from the inside
the Vedic knowledge exactly as it was spoken by
the Lord in the heart.' "
Chapter 5
The Cause of all Causes
(1) Narada said [to the Creator]: 'My obeisances to
you oh god of the demigods, for you are the one
firstborn from whom all living beings generated.
Please explain which knowledge specifically leads
to the transcendental insight. (2) What is the
form, the basis and the source of this created
world? Oh master, how is it conserved, by what is
it controlled and please, what is it factually? (3)
All this is known by your good self, since you
know all that has become, will become and is be-
14 Snmad Bhagavatam - The Story of the Fortunate One
coming. Master, you hold this universe in the
grip of your scientific knowledge, like one holds
a walnut. (4) What is the source of your wisdom,
who protects you and who is above you? In what
capacity do you, with the help of the potency of
the soul, on your own create the lives of all beings
with the elements of matter? (5) Like a spider cre¬
ating its web, you without any help manifest from
your own soul power all these lives by whom you
are never controlled. (6) Oh almighty one, in this
world I do not know a single entity having a name
and form that is superior, inferior or equal, of a
temporary nature or lasting forever, which owes
its existence to another source [than you], (7) We
are weary of the fact that you with your perfect
discipline underwent severe penances. We thus
had the chance to doubt whether your good self
would be the ultimate truth [and thus thought of an
entity higher than you], (8) Oh all¬
knowing ruler over all, please ex¬
plain to me all that I have asked you,
so that I will be of an understanding
in accordance with your instructions.'
(9) The Creator replied: 'Oh gentle
one so dear to me, you are so very
kind in your perfect inquiries. That
inspires me to further see into the
heroism of the Supreme Lord. (10)
My son, you are not mistaken in
what you just said in your describing
me, because without knowing the
Supreme beyond me, it certainly will
turn out to be as you said [viz. that
one has to do penance when one
takes me for the Supreme], (11) All
of the world that I created was cre¬
ated by the effulgence [the brah-
majyoti] of His existence, just as the
fire, the sun, the moon, the planets
and the stars [radiate after His efful¬
gence]. (12) I bring Him my obei¬
sances, the Supreme Lord Vasudeva
upon whom 1 meditate, by dint of
whose invincible potencies one calls
me the teacher [guru] of the world.
(13) Unashamed about keeping a
prominent position with the bewil¬
dering material energy, those who are
deluded make a wrong use of words in speaking of
'I' and 'mine'. By that use of words I am poorly
understood. (14) The live elements in their interac¬
tion with Eternal Time as also the natural disposi¬
tion of the living being, are certainly part of
Vasudeva oh brahmin, but the truth is that each of
them separately has no value. (15) Narayana
[Krsna as the four-armed original Personality of
God and primordial Lord of man] is the cause
of the knowledge, the demigods are His helping
hands, for His sake the worlds exist and all sacri¬
fices are just there to please Him, the Supreme
Lord. (16) Concentration of mind is just there to
know Narayana, austerity is only there to achieve
Narayana, the culture of transcendence is just
there to become aware of Narayana and progress
on the path of salvation is there only to enter the
kingdom of Narayana. (17) Inspired by what was
Canto 2 15
created by Him, the Seer, the Soul of All, the
Controller of All Intelligence who created me, 1
also create.
(18) Of the [modes of] goodness, passion and ig¬
norance [see 4.23], that because of the Almighty
[Lord of Time] by the external energy were as¬
sumed, there are the three qualities of transcen¬
dence: maintenance, creation and destruction. (19)
The eternally liberated, living entity subjected to
conditions of cause and effect is affected [though]
by the modes of material energy that [in his life
then] manifest with the symptoms of [respec¬
tively] knowledge, activities and material inertia.
(20) He, the Supreme Lord, the witness of the
witness who [by the living entity who is led] by
the symptoms of the three modes cannot be rec¬
ognized in His movements oh brahmin, is the con¬
troller of everyone as also of myself. (21) [The
Lord of] Eternal Time, the controller of the delud¬
ing potency of matter [mayd\ thus took upon Him¬
self, from His own potency spontaneously appear¬
ing in different obtained [guna] forms, the work¬
load [karma] and specific nature [or svabhava, of
the living entity]. (22) Because of the superinten¬
dence of the original person the creation of the
mahat-tattva [the 'greater reality'] took place, from
eternal time there was the transformation of the
modes and from these specific natures the differ¬
ent activities found their existence. (23) But be¬
cause of the transformation of the greater com¬
plete passion and goodness strongly dominated [in
the beginning]. Thereupon [countering in reaction]
the mode of darkness became more prominent that
is characterized by matter, material knowledge and
a predominance of material activities. (24) That
transformed material ego, as said, manifested itself
according to the three characteristics of goodness,
passion and ignorance, and thus prabhu, the pow¬
ers of a guiding intelligence, knowledge of crea¬
tion and material evolution divided. (25) From the
form of darkness that underwent transformation,
of all the elements [first] the ether evolved with its
subtle form and quality of sound which is indica¬
tive of both the seen and the seer. (26-29) By
transformation of the ether the air found its exis¬
tence which is characterized by the quality of
touch. Along with it sound also appeared as a
characteristic that was remembered from the ether.
Air thus acquired also a life of diversity with en¬
ergy and force. Air on its turn again transformed
under the influence of time and generated from its
nature the element of fire in response to what pre¬
ceded. With its form there was likewise touch and
sound [as the hereditary burden or the karma of
the previous elements]. Fire transformed [or con-
densated from oxygen and hydrogen] into water.
Thus the element of taste came about which con¬
sequently was accompanied by touch, sound and
form. But because of the variegatedness of that
transformation of water next the smell of the juice
followed which assumed form [as the earth ele¬
ment] together with the qualities of touch and
sound. (30) From the mode of goodness the [cos¬
mic] mind of the gods generated who act in good¬
ness, counting the ten of them [according to the
five senses of perception and action] as the con¬
trollers of the directions [the Digdevatas], the air
[Vayu], the sun [Surya], the waters [Varuna], lon¬
gevity [the Asvinl-Kumaras], fire [Agni], the
heavens [Indra], the deity of transcendence
[Visnu in the form of Upendra], the deity of
friendship [Mitra] and the guardian of creation
[Brahma]. (31) From the passion of ego the ac¬
cording tenfold transformation took place that
gave the living energy the intelligence of all the
senses of action - the mouth, the hands, the feet,
the genitals, and the anus - and perception - sight,
hearing, touch, taste and smell. (32) As long as all
these categories of the elements, the senses, the
mind and the modes of nature remained separate,
the body [of man and mankind] could not be
formed, oh best one of knowledge [Narada], (33)
When all these [elements] by means of the [com¬
pelling] force of the Supreme Ford were assem¬
bled and found their application, this universe with
both its true and illusory, its spiritual and mate¬
rial realities [sat/asat] found its existence.
(34) The universe after countless millenia having
been submerged in the [causal] waters, was by
the individual soul [the jlva or the Ford] who
animates the inanimate awakened to its own time
of living. (35) He Himself as the original person
[the Purusa] appeared from within the universal
egg to divide Himself in thousands of divisions of
legs, arms, eyes, mouths and heads. (36) The great
philosophers conceive of all the worlds of the uni-
16 Snmad Bhagavatam - The Story of the Fortunate One
verse as the limbs of a body [the virat-rupa ] which
has seven systems below the waist and seven sys¬
tems in the upper portion. (37) The brahmins
represent the mouth of the Original Person, the
ruling class constitutes His arms, the traders form
the thighs of the Supreme Lord and the laborer
class His legs. (38) The earthly [lower] worlds
[Bhurlokas] belong to His legs so one says, the
ethereal worlds [Bhuvarlokas] belong to His belly,
the heavenly worlds from the heart [Svarlokas] are
situated in His chest while the highest worlds of
the saints and sages [Maharlokas] are of the Great
Soul. (39) Above the chest up to the neck one
finds the world of the godly ones [the sons of
Brahma, Janaloka] and higher up in the neck one
finds the world of renunciation [Tapoloka, of the
ascetics]. The world of truth [Satyaloka of the self-
realized, the enlightened ones] is found in the
head. [These worlds are all temporal] but the spiri¬
tual world [Brahmaloka, the world of the one
Soul, the Supreme Lord] is eternal. (40-41) With
on His waist the first of the lower worlds, further
down the second on the hips, the third down to the
knees, the fourth on the shanks, the fifth on His
ankles, the sixth on His feet and the seventh on the
soles of His feet [compare 2-1: 26-39], the body of
the Lord [virat-rupa or Universal Form] is filled
with all the [fourteen types of] worlds. (42) One
imagines the worlds alternatively [simply divided
in three] with the earthly, lower worlds situated on
the legs, the ethereal, middle worlds in the region
of the navel and the heavenly, higher worlds found
from the chest upwards.'
Chapter 6
The Hymn of the Original Person
Confirmed
(1) The Creator said: 'The mouth [of the Universal
Form] is found in the fire which is the center for
the voice of the seven [meters of] hymns [sung in
honor] of the essential ingredients [the elements,
the layers of His body. Dhatava, literally: skin,
flesh, sinew, marrow, bone, blood and fat]. With
respect for the forefathers and the gods offering all
kinds of foodstuff and delicacies that by humans
beings then are appreciated as the nectar [of the
remnants] is the field of action [for the sake of]
His tongue. (2) For His nose there is the life breath
and the air outside in order to bring about the
transcendental experience of longevity [the AsvinI
demigods] in combination with all the medicinal
herbs and fragrances one may enjoy. (3) The eyes
[of the gigantic body] that see all kinds of forms as
also everything illuminated that glitters to the eye¬
ball of the sun, accompany the hearing by the ears
of all the sounds of veneration that from all direc¬
tions resound in the ether. (4) His outer appear¬
ance [the presence of the Universal Form] consti¬
tutes the foundation of all things and favorable
opportunities and is also the field where one har¬
vests, while His skin of moving airs forms the
touch that leads to all kinds of offerings. (5) His
bodily hair is the vegetation of the kingdoms with
the help of which in particular the sacrifices are
performed. The clouds with their electricity, the
stones and the iron ore make thereto for the hair
on His head, His facial hair and His nails. (6)
His arms, the governing men of God, predomi¬
nantly provide what is needed and protect the
general mass. (7) In the Lord's lotus feet that of¬
fer shelter the progress is recognized of the low¬
er middle and heavenly worlds, because they, in
providing all that was needed, liberate from fear
and contain all the benedictions. (8) Water, se¬
men and the generative capacity of rain refer to
the genitals of the Creator, the Lord, or to the
spot where happiness originates that is brought
about by the [need of] begetting [offspring or
cultural products]. (9) Oh Narada, the orifice
where the evacuation of the Universal Form takes
place is the birthplace of Yama the controlling deity
of everything mnning to its end and of Mitra. It
forms the rectum where envy, misfortune, death and
hell are remembered. (10) Frustration, immorality
and ignorance are found at His backside, while the
rivers and streams [as said] make for His veins and
the mountains for the stack of His bones. (11) The
unseen mover [viz. Time] of the seas and oceans of
the living beings that are involved with evolution
and extinction is, as seen from His belly [the mid¬
dle worlds, Siva], by the intelligent ones known as
the [beating] heart that is located in the subtle body.
(12) Your, mine, my sons [the Kumaras] and Lord
Siva's promotion of dharma depends on the life
Canto 2 17
and soul of the Supreme Being [who constitutes the
safe harbor] of truth and wisdom. (13-16) Me, you.
Lord Siva, and the great sages before you, the godly
ones, the demoniac ones, the human beings and the
excellent ones [the Nagas], the birds, the beasts, the
reptiles and all the heavenly beings and also the
plants and many other living entities found on land,
in water and in the sky, together with the asteroids,
stars, comets, planets and moons and lightening and
thunder; all that was, that is and will be created,
this entire universe together is [pervaded] and
covered by the Original Person in a form measur¬
ing not more than nine inches [see also 2.2: 8],
(17) The same way the sun spreads its rays outside
and illumines and gives strength [inside with
prana], the expansion of the Universal Form, the
Supreme Person also vitalizes all that lives from
both the inside and the outside. (18) He is the con¬
troller of immortality and fearlessness, transcen¬
dental to death and the fruitive action of anyone
and therefore, oh Narada, the glories of the Origi¬
nal Personality are considered immeasurable.
(19) You should know that all the living entities
exist in [but] one fourth of the secure reservoir of
all opulence where there is no death or fear. That
reservoir is the Supreme Person who resides in the
beyond of the material coverings of the three
worlds. (20) The [remaining] three fourths of Him
in the beyond is the place where they reside who
will never be reborn. Within [the material world]
there are by contrast the three worlds [heaven,
purgatory and hell] that are reserved for the status
positions of those who, attached to family life, do
not strictly follow the vow of celibacy. (21) Thus
neatly arranging the destination of the living
beings, the Maintainer rules over the devotion of
the nescient ones and the ones who factually
know, and is thus, as the Original Personality of
God, the master of both. (22) He from whom all
the planets and the gigantic Universal Form origi¬
nated together with the elements and the senses
according to the material qualities of the uni¬
verse, can in the superlative of that Universal
Form be compared to the sun [that in] relating to its
distributed rays and heat [remains aloof from it].
18 Snmad Bhagavatam - The Story of the Fortunate One
(23) When I took birth from the lotus flower
sprouting from the navel of this great person, 1
had next to the personal limbs of the Original
Person nothing to perform sacrifices with. (24)
For the performance of sacrifices, the sacrificed
such as flowers and leaves and burning material
[such as straw] is needed together with an altar as
also a framework of time [a calendar e.g.] in order
to follow the modes of nature. (25) Utensils,
grains, fuel [clarified butter], sweetener ['honey'],
capital ['gold'] and a fire place ['earth'], water, the
scriptures ['Rig, Yajur and Sama Veda'] and [at
least] four [officiating] persons are comprised in
this, oh pious one. (26) It also involves the invoca¬
tion of holy names and mantras and the settling
of contributions and taking of oaths concerning
the specific godhead at hand. And for the purpose
of each of them there is a particular scripture.
(27) In order to be able to progress towards the
ultimate goal by means of worship and to be
able to compensate [to safeguard, correct or ex¬
cuse] with the offerings ultimately made for the
diverse parts of the [governing] body of the
Original Person [the representing demigods], I
arranged for the ingredients. (28) Thus well-
equipped I worshiped, engaging with all the in¬
gredients, the expansions of the Original Per¬
son, the Supreme Personality, the original en¬
joy er of all sacrifices. (29) According to that
example your [God-]brothers, the nine masters
of the living creatures [schools; demigods next
to Brahma; compare 5: 30], with proper ritual
were of sacrifice for the manifest and non¬
manifest personalities. (30) In following those
[schools or demigods] also the Manus, the fa¬
thers of mankind, in due course of time were of
worship to please Him, and so did the other
great sages, forefathers, scholars, opponents
[Daityas] and mankind at large.
(31) For the sake of Narayana, the Personality of
Godhead, all these greatly powerful manifesta¬
tions, who had accepted the material illusion of
form in the spheres of the universe, found their
existence in the reality of creation, maintenance
and destruction, even though He Himself is self-
sufficient above it. (32) According to His will, I
create while under His subordination Siva de¬
stroys. He Himself acts thereto as the Original
Person and controller of the three energies who
maintains the entire universe.
(33) Thus I explained upon your request my dear,
all this to you. Whatever you think of, whether it
is a cause or an effect, there is nothing to be found
that has its existence beyond the Supreme Lord.
(34) Oh Narada, this state of mind always proved
itself to be correct because my heart with great
zeal managed to hold on to the Lord. My mind
never wandered off in untruth with it nor was I by
my senses degraded in the temporal. (35) I am the
personification of Vedic wisdom, full of austerity,
the worshipable master of all the forefathers and a
self-realized expert in the practice of yoga, yet I
could not fathom Him from whom I myself gener¬
ated. (36) I am [therefore] devoted to the all-
auspicious feet of the Lord of the surrendered
souls, which stop the repetition of births and
deaths and grant the vision of happiness. One
surely cannot estimate the potency of His personal
energies - just like the sky that cannot see its own
limit. Therefore, how can others know? (37) Since
neither I, nor you oh sons, nor the Destroyer have
an idea of the true nature of His movements, one
cannot expect that the other God-conscious ones
would do any better. With one's intelligence be¬
wildered by the illusory energy of what is created
one is only able to see as far as one's ability
reaches.
(38) We offer Him, the Supreme Lord, our respect¬
ful obeisances, whose incarnation and activities we
glorify, even though persons like us do not fully
know Him. (39) He, the very Primordial Original
Personality in each millennium creates within Him¬
self, by Himself, His own transcendental presence,
maintaining Himself [for some time] and absorbing
[Himself again], (40-41) Without a material tinge,
pure and perfect in knowledge and all-pervading in
His fullness He is situated in truth as the absolute
without a beginning and an end, in freedom from
the modes of nature and in a position in which He is
eternally unrivaled. Oh wise one, the great thinkers
can only understand this with a pacified self and
their senses under cover, otherwise it will certainly
be beyond their scope and be distorted by untenable
arguments. (42) The first avatar a of the Lord is the
Canto 2 19
Original Person: [Mahavisnu or Karanodakasayl
Visnu. He forms the basis of] spacetime [ kdla svab-
havah, the original nature of time], cause, effect, the
elements, the modes, as also the ego, the senses and
the mind. These together constitute the diversity of
the complete whole of all that moves and does not
move of the universal being [also called Garbhoda-
kasayl Visnu].
(43-45) I myself [Brahma], the Destroyer and the
Maintainer; all the fathers of the living beings like
Daksa [and Manu], you yourself and the other
sons [the Kumaras]; the leaders of the higher
worlds, the space travelers, the earth and the lower
worlds; the leaders of the denizens of heaven [of
the Ghandarva, Vidyadhara and Carana worlds] as
also the leaders of the demons [the Yaksas,
Raksasas and Uragas] and the underworld; the first
among the sages, the forefathers, the atheists, the
specially gifted ones, the uncivilized ones and the
dead; the evil spirits, the Jinn and the Kusmandas
[other evil spirits], including all the great aquatics,
beasts and birds - in other words each and every¬
one in the world who is of power to a special de¬
gree or of a specific mental or perceptual dexterity
or exceptional strength, forgiveness, beauty, mod¬
esty, opulence, intelligence or breeding, exists as
if he himself would offer the [ultimate] form of
[representing] His transcendental reality, but in
fact they are only a part of it. (46) Oh Narada, now
relish the devotion for the pastimes of all those
incarnations of the Original Supreme Personality.
That devotion will evaporate the foul matter that
accumulated in your ears. 1 will relate these sto¬
ries, that are all a pleasure to hear, one after the
other the way they are present in my heart.'
Chapter 7
Brief Description of the Past and
Coming Avataras
(1) The Creator said: 'When the Lord as the Un¬
limited One within the universe for His pastimes
assumed the form of the sum total of all sacrifices
[as the boar avatcira Varaha], He was determined
to lift the earth out of the great [Garbhodaka]
ocean. In the ocean the first demon [called
Hiranyaksa, the demon of gold] appeared who by
Him was defeated with His tusk, like a thunderbolt
piercing a pack of clouds.
(2) From Akuti ['good intention'] the wife of the
Prajapati Ruci, Suyajna ['appropriate sacrifice']
was born who with his wife Daksina ['the reward']
gave birth to the godly headed by Suyama ['proper
regulation']. With them He greatly diminished the
distress in the three worlds and for that reason the
father of mankind Svayambhuva Manu renamed
Him Hari [the Lord].
(3) Next He took birth in the house of the twice-
born Kardama ['the shadow of the Creator'] from
the womb of Devahati ['the invocation of the
Gods'] together with nine sisters. As Lord Kapila
['the analytic one'] He spoke to His mother about
spiritual realization because of which she in that
life was freed from the material modes that cover
the soul and achieved liberation.
(4) Satisfied about the surrender of the sage Atri
who prayed for offspring, the Supreme Lord said
to him: 'I will give Myself to you!' and for that
reason He received the name of Datta [Dattatreya,
'the given one']. The dust of His lotus feet purified
the body of mysticism and brought the wealth of
the spiritual and material worlds of Yadu [the
founder of the dynasty], Haihaya [a descendant]
and others.
(5) Because I formerly lived austere in penance for
the sake of the creation of the different worlds, the
Lord appeared as the four Sanas [ 'of old', the
four celibate sons called Sanat-kumara, Sanaka,
Sanandana and Sanatana], In the epoch before,
the spiritual truth was devastated in the inunda¬
tion of the world, but with these sages who had a
clear vision of the soul the knowledge was fully
recreated.
(6) From Murti ['the idol'], the wife of Dharma
['righteousness'] and the daughter of Daksa ['the
able one', a Prajapati], He took birth in the form
of Nara-Narayana ['man, the progress of man'].
The Supreme Lord thus [descending] never allowed,
20 Snmad Bhagavatam - The Story of the Fortunate One
by the strength of [the beauties originating from]
His personal penances, that His vows would break
because of the celestial beauties that came to Him
from Cupid [the god of love]. (7) Great stalwarts
[like Lord Siva] can overcome their being over¬
whelmed by lust by means of their wrathful vi¬
sion, but they cannot overcome their own intoler¬
ance. But with [the both of] Him within, the lust is
too afraid to enter. How can with Him in mind the
lust ever demand attention?
(8) Incited by the sharp words of a co-wife who
uttered them even in the presence of the king
[Uttanapada], his son Dhruva [the immovable],
only a boy at the time, took to severe penances in
a great forest. The Lord pleased with his prayers
confirmed the goal of his realization [Dhruva loka,
the pivot of the stars] for which the great sages
and denizens of heaven directed up and downward
have prayed ever since.
(9) When the twice-born, cursed King Vena ['the
anxious one'] who strayed from the path of relig¬
ion, it burned him like a thunderbolt with him go¬
ing to hell with all his great deeds and opulence.
The Lord being prayed for delivered him coming
to earth as his son [named Prthu, 'the great one']
and achieved with that also that the earth could be
exploited to yield all kinds of crops.
(10) As the son of King Nabhi ['the pivot'] He was
bom as Rsabha ['the best one'] from Sudevl. Equi¬
poised in the matter of yoga appearing foolish He
performed at the highest level of achievement of
the sages in which one in acceptance of the spiri¬
tual essence - one's independence - has subdued
the activities of the senses and is perfectly liber¬
ated from material influences.
(11) The Supreme Lord, the soul of all the gods,
the Personality of Sacrifice who is worshiped in all
sacrifices, appeared in a sacrifice of mine with a
horselike head and a golden hue [and is thus called
Hayagrlva], From His breathing through His nos¬
trils the sounds of the Vedic hymns can be heard.
(12) He who became the Manu [called Satyavrata,
'the truth-abiding one'] at the end of the epoch saw
Lord Matsya ['the fish'] who as the stay of the
earth offered shelter to all living beings [in the
form of a boat during the deluge]. The Vedas that
because of the great fear for the waters came forth
from my mouth then were taken up by Him who
sported there.
(13) When in the ocean of milk [or knowledge]
the leaders of the immortals and their opponents
where churning the mountain [called Mandara, the
'big one'] for gaining the nectar, the primeval Lord
half asleep as a tortoise [called Kurma] supported
him, so that it scratched and itched on His back.
(14) As Nrsimha ['the lion'] He appeared as the
one who took away the fear of the God-conscious
v5b
Canto 2 21
with the movements of His eyebrows and the terri¬
fying teeth of His mouth, while He on His lap
without delay with His nails pierced the fallen
king of the demons [Hiranyakasipu] who had chal¬
lenged Him with a club in his hands.
(15) The leader of the elephants [Gajendra] who
within the river was seized by his leg by an excep¬
tionally strong crocodile, holding a lotus in great
distress addressed [Him] as follows: 'You are the
Original Personality and Lord of the Universe.
From You being as famous as a place of pilgrim¬
age all good ensues by just hearing Your name, the
name so worthy to be sung.' (16) The Lord who
heard him in his distress, as the Unlimited Power¬
ful One seated on the king of the birds [Garuda],
cut the beak of the crocodile in two with His cakra
weapon and in His causeless mercy freed him by
pulling him up by his trunk.
(17) Despite of His transcendence, He [as Lord
Vamana] surpassed the qualities of the sons of
Aditi by covering all the worlds in this universe.
For that reason He was called the Lord of Sacri¬
fice. Begging He had pretended that He needed
only three steps of land but seized that way all the
lands [of Bali Maharaja] without ever offending
the authorities under whose wings one may never
lose one's property. (18) Oh Narada, by virtue of
the strength of the water that washed from the feet
of the Lord, he [Bali Maharaja], who kept it on his
head and who had the supremacy over the king¬
dom of the godly ones never, not even when it
would cost him his body, tried for anything else
but to keep his promise because he had decided to
be dedicated to the Lord.
(19) The Supreme Lord satisfied about the good¬
ness you developed through your transcendental
love oh Narada, nicely explained to you in all de¬
tail the light of the knowledge of yoga and the sci¬
ence of relating to the soul, which all who have
surrendered to Vasudeva so perfectly know to ap¬
preciate.
(20) Undeterred in all circumstances of the ten di¬
rections He by the glories of His personal strength
subdues the three systems [see loka ] as He in the
different ages of Manu [ manvantaras ] incarnates as
a descendant of the Manu dynasty. Ruling over the
miscreants and kings of that type with the help of
His cakra weapon, He thus establishes His fame up
to the world of tmth [Satyaloka] *.
(21) As fame personified the Supreme Lord carry¬
ing the name of Dhanvantari ['moving in a curve']
descends in this universe in order to direct the
knowledge that is necessary to obtain a long life.
This He accomplishes by providing the nectar of
the [Kurma churning] sacrifice that swiftly cures
the diseases of all living entities.
(22) For the purpose of diminishing the increasing
dominance of the ruling class the great soul [Lord
22 Snmad Bhagavatam - The Story of the Fortunate One
Parasurama], the Ultimate Spiritual Truth in per¬
son, will remove all those thorns from the world
who strayed from the path and opted for a hellish
life. He awfully powerful for that purpose will
wield His transcendental hatchet twenty-one times.
(23) Because of His causeless all-embracing
mercy, the Lord of All Time will descend [as Lord
Rama] in the dynasty of Iksvaku [the dynasty of
the solar order]. Together with His wife [Slta] and
brother [Laksmana] He upon the command of his
father [Dasaratha] will take to the forest under the
opposition of the ten-headed one [the demoniac
ruler Ravana] who caused great distress. (24) The
fearful Indian ocean, seeing her aquatics [sharks,
sea snakes and such] burnt, will quickly give way
the moment He in His anger about His aggrieved
intimate friend [the kidnapped Slta], from a dis¬
tance meditates the city of the enemy [on the island
of Lanka] with red-hot eyes like Hara did in his
desire to burn down [the heavenly kingdom with
his fiery looks]. (25) When the trunk of the ele¬
phant carrying Indra breaks on the chest of Ravana
light will radiate in all directions. Ravana over¬
taken by joy will parade proudly between the ar¬
mies, but in no time the laughter and life breath of
the one who had kidnapped Slta will be put to an
end by the twanging bow [of Rama].
(26) When the entire world is miserable because of
the burden of soldiers of the disbelievers, He
[Krsna] together with His plenary expansion
[Balarama], His beauty and His black hair, He
whose glorious path of activities is so hard to rec¬
ognize for the people in general, is bound to appear
for the sake of the decimation of those atheists. (27)
Who else but Him would for God's sake as a child
kill a living being that has assumed the form of a
giant demoness [POtana] or being only three
months old with His leg will turn over a cart as
also uproot two high rising Arjuna trees? (28) At
Vrndavana [where Krsna will grow up] He with
His merciful glance will bring back to life the
cowherd boys and their animals who drank from
the poisoned water [of the Yamuna]. In order to
purify [the water] from the excess of the highly
potent poison He in the river will take pleasure in
severely punishing the snake that is lurking there
with its venomous tongue. (29) He with His super¬
human deeds that very night will save all the in¬
habitants of Vraja [the cowherd village] who free
from worries are sleeping, from being burned by
the tire ablaze in the dry forest. He thus will prove
to them who are sure to be seeing the last of their
days, together with Balarama, His unfathomable
prowess by simply having them close their eyes
[and thus deliver them the same way He later on
will free the gopas from another forest fire]. (30)
Whatever rope His [foster] mother [Yasoda] will
try to bind her son with, will time and again prove
to be too short. And that what she will see when
He opens His mouth to the doubting cowherd
woman [who looks for dirt He would have eaten]
are all the worlds, which is something that will
convince her another way. (31) Nanda Maharaja
His [foster] father whom He also will save from
the fear for Varuna [the demigod of the waters]
and the cowherd men who were held captive in the
caves by the son of Maya [a demon] as also the
ones [living in Vrndavana] who because of their
hard labor worked during the day and slept during
the night, He will all award the highest world of
the spiritual sky [Brahmaloka or Vaikuntha], (32)
When the cowherd men are being stopped [by
Krsna] in their sacrifices for the king of heaven,
Indra will cause a heavy downpour of rain. He
[Krsna], only seven years of age, wishing to pro¬
tect the animals, in His causeless mercy playfully
with one hand only for seven days in a row then
will hold up Govardhana hill like [an umbrella],
without getting tired. (33) When He in His nightly
pastimes in the forest desires to dance in the silver
light of the moon with sweet songs and melodious
music He will awaken the amorous desires of the
wives of VrajabhUmi [the region of Vrndavana]
and decapitate their kidnapper [SankhacOda] who
was after the riches of Kuvera [the heavenly treas¬
urer], (34-35) All [demons] like Pralamba, Dhe-
nuka, Baka, KesI, Arista, CanOra and Mustika
[wrestling for Kamsa], Kuvalayaplda [the ele¬
phant], Kamsa [the demoniac uncle]; many for¬
eign kings [like those of Persia], the ape
Dvivida, Paundraka and others, as well as kings
like Salva, Narakasura, Balvala, Dantavakra,
Saptoksa, Sambara, VidOratha and Rukml and
all powerful and well equipped warriors like
Kamboja, Matsya, Kuru [the sons of Dhrtarastra],
Srnjaya, and Kekaya, will thanks to Him disappear
Canto 2 23
from the scene and attain His heavenly abode or else
because of the actions of one of the other names
belonging to Him, like Baladeva [Krsna's brother],
Arjuna or Bhlma.
(36) Bom from Satyavatl He [as Vyasadeva] will
in due course of time understand the difficulties of
the less intelligent and short-lived people with the
all too complex and specialized Vedic literatures.
According to the circumstances of the age He then
will divide the entire collection of the desire tree
of the Vedas into different branches.
(37) For those who became well informed on the
path of education but envious with the divine roam
the worlds and the ether with inventions of Maya
[or with modem technology], He will dress up
most attractively and [as the Buddha and His
representatives] with the use of many terns deviating
from the tradition extensively discourse on their
destructive bewilderment.
(38) When even with the civilized gentlemen there
is no mention of the Lord, and when the twice-
born [the higher classes] and the government con¬
sisting of members of the laborer class itself never
under any circumstances take to His hymns, para¬
phernalia, altars and words, then, at the end of the
Age of Dissent, the Supreme Lord [Kalki], the
chastiser will appear.
(39) In the beginning there was penance with me
and the seven sages who brought about every¬
thing, in the middle there is the activity of
dharma with Visnu, Manu, the demigods and the
kings in their worlds and in the end there is the
godlessness with Siva and the angry atheists and
such. They are all powerful representatives of the
deluding energy of the One of Supreme Power.
(40) Who can fully describe the prowess of Lord
Visnu? Not even the scientist who might have
counted the atoms. All were greatly moved by
Him who by His own leg could cover the universe
[as Trivikrama] up to the topmost world beyond
the operating modes. (41) Neither I, nor all the
sages who prior to you were born are capable of
determining the reach of the Almighty Supreme
Person. What then would one expect from others
who were born after us? Not even Ananta S'esa
[the 'snake bed' of Visnu] the first incarnation of
the primordial God with the thousand faces is to
the present day singing the qualities not able to
reach His limit. (42) Only they to whom the Lord
extends His grace are able to cross over the infi¬
nite ocean of matter. It concerns those protected
souls whose seeking shelter meant that they
without reservation, without duplicity surrendered
at His lotus feet, or that they consciously refused
to consider His diverse energies to be their own
including that of them [their bodies] which is
meant to serve as food for the dogs and jackals.
(43-45) Oh Narada, know that we both belong to
the bewildering game of illusion of the Supreme
One, as do also the great Lord Siva, Prahlada
Maharaja from the atheist family, SatarQpa, the
wife of Manu and Svayambhuva Manu himself
with his children, PracTnabarhi, Rbhu, Anga [the
father of Vena], as also Dhruva, Iksvaku, Aila,
Mucukunda, Janaka, Gadhi, Raghu, Ambarlsa,
Sagara, Gaya, Nahusa, and others like
Mandhata, Alarka, Satadhanu, Anu, Rantideva,
Bhlsma, Bali, AmQrttaraya, DilTpa, Saubhari,
Utanka, Sibi, Devala, Pippalada, Sarasvata,
Uddhava, Parasara, BhOrisena and champions
like Vibhlsana, Hanuman, Sukadeva GosvamT,
Arjuna, Arstisena, Vidura and Srutadeva. (46)
Undoubtedly do also those persons who are
women, laborers, barbarians and outcasts - pro¬
vided they follow the instructions of the admira¬
ble devotees - manage to surpass the illusion of
the divine energy and to arrive at knowledge,
even if they led sinful lives. And when even ani¬
mals that were trained by humans succeed in it,
how much more would that not be true for those
people who have heard about Him? (47) The Ab¬
solute of the Spirit [Brahman] is known as unlim¬
ited happiness free from grief. It is the ultimate
position of the Supreme Personality of Godhead in
front of whom illusion flies away in shame. That
pure uncontaminated state free from distinctions is
beyond the words belonging to the material mo¬
tive of fruitive actions, it is the original principle
of the Supersoul, the cause of all cause and effect,
it is consciousness free from fear and the undis¬
turbed counterpart of the totality of matter [see
also B.G. 2: 52], (48) In that state of full inde¬
pendence the diverse practices of the mystics who
in the process of their spiritual culture strive for
24 Snmad Bhagavatam - The Story of the Fortunate One
perfection, are then given up, just as Indra [the
god of rain] does not have to dig a well. (49) The
Supreme Lord is the one master of all goodness
because He brings the success of [spiritual realiza¬
tion to] all the good work that by the living entity
was performed according to its natural disposi¬
tion. After the work is done the body dissolves in
its constituent elements but just like the ether
never is vanquished, the unborn spirit soul of the
person is never lost either [see also B.G. 2: 24].
(50) My dear, I thus explained in brief to you how
the Supreme Lord created the universe. Whatever
that may exist in the phenomenal [material] or
noumenal [spiritual] world cannot be of any other
cause than Hari, the Lord. (51) This story of the
Fortunate One called the Snmad Bhagavatam, was
handed down to me by Him, the Supreme Lord
and constitutes the summary of His diverse poten¬
cies. Now you from your good self must expound
on this science of Godhead yourself. (52) There¬
fore describe with determination, for the cause of
enlightening mankind, this science of devotion
[bhakti] for the Supreme Personality, the summum
bonum and Absolute of all Souls. (53) With the
description of the Lord's external affairs the liv¬
ing being who is of regular attention and devoted
appreciation for it will never be deluded by the
external energy.'
*: At verse twenty the time of Brahma's speech
changes into the present and thereafter into the
future tense from verse twenty-one on. From this
can be derived that Vyasadeva projected this con¬
versation in the period of Avatara Kurma when
Dhanvantari appeared.
Chapter 8
Questions by King Parlksit
(1) The king asked: 'How did Narada, being in¬
structed by Lord Brahma oh brahmin, explain the
modes and their transcendence and to whom ex¬
plained he it? (2) This 1 wish to understand oh best
one: what is the reality of those who are in the Ab¬
solute of the truth of the Lord who is so full of
wonderful potencies and whose narrations are so
beneficial to all the worlds? (3) Please continue
speaking, oh you of great fortune, so that I, with
my mind focussed upon the Supreme One of the
soul, Lord Sri Krsna, freed from material at¬
tachment may relinquish my body. (4) Those
who with faith regularly take to this spiritual mat¬
ter and also seriously persist in the endeavor, will
after not too long a time see the Supreme Lord
appear in their hearts. (5) When one thus through
one's ears receives the sounds [of the Bhagava¬
tam], this lotus flower of the loving relationship
with Krsna will wash away all the impurities, the
way the autumnal rain cleanses the water of the
pools. (6) Once being cleansed a person who took
to the shelter of Krsna's feet will never want to
give up on that liberation, just like a traveler who
going through the miseries of life will never want
to give up his home [the Soul, see also B.G. 5: 17;
8: 16; 8: 21-28; 9: 3; 15:3-4; 15: 6],
(7) When it thus is not a question of being mate¬
rial oh brahmin, can you from your self-
knowledge, tell me whether the living being in this
undertaking accidentally arrives at a body or be¬
cause of some cause? (8) If He is in the possession
of the lotus flower of this world that as it were
sprouted from His abdomen, then what is the dif¬
ference between the Original Person to the meas¬
ure of this extent [of the Virat ROpa] and the situa¬
tion one speaks of with the different embodiments
[of the living entities]? (9) How could he on the
lotus flower who was not born from matter himself
but from the navel, he [Brahma] who gave life to
all the ones bom with a material body, through His
mercy see His Form? (10) And also [how can it be
that] He as the Original Person maintaining, creat¬
ing and annihilating the material worlds, remains
untouched by His own external energy while He
as the Lord of all energies rests in the heart of eve¬
ryone? (11) Formerly I heard you discuss [in chap¬
ter 2.5] the different [planets or] worlds with their
governors as the different parts of the body of the
Original Person. So what [can you tell us] about
those governors who by their different places are
the different parts of Him?
(12) And what about a day of Brahma [a kalpa\ and
the periods between them [ vikalpas ]? What can you
Canto 2 25
say about the time measures we call the past, the
future and the present? And how about the lifespan
allotted to embodied beings? (13) Oh purest of the
twice-born ones, what could be the beginning of
time and what can you say about the way time, in
the context of one's karma, is experienced as being
short or long? (14) And also to what extent is one
ruled by one's accruing karma in relation to the
different modes of nature and the different life
forms resulting from it as a consequence of one's
desire? (15) Please describe to us how the creation
of the lower regions, the four quarters of heaven,
the sky, the planets and the stars, the hills, rivers,
the seas and the islands and their inhabitants took
place. (16) What is the extent and measure of [the]
outer space [universe] and the inner space, and
what are their divisions? And what is the character
and action of the great souls and the vocations and
age groups of society? (17) What are the different
ages, how long do they take and what is their na¬
ture? And which incarnation of the Lord performs
what kind of wonderful activities in each and
every age?
(18) What are the different religious duties of hu¬
man society at large and what are the duties of the
three classes [labor, trade and intellect] and their
administration [the fourth class]? And what would
the obligations be towards people in distress? (19)
How many elements are there in creation, what are
their characteristics and how do they react? What
are the rules and regulations of the devotional serv¬
ice to de Original Person in the culture of yoga and
what are the different spiritual methods that lead
thereto? (20) What are the powers the yoga master
acquires, where do they lead to, how do the yogis
detach from the astral body and what is the tran¬
scendental knowledge found in the Vedas, their
subsidiary literatures [the Upaveda], the law books
and the Vedic stories and historical accounts? (21)
How do the different ways of the living beings
come about and how do they find their end? What
are the procedures for performing rituals, pious
works and deeds of self-interest and what are the
regulations for the three goals of life [the economic,
religious and sensual interests]? (22) How do all
those who either live in union with the Lord or go
against Him find their existence and to what extend
are those who are liberated conditioned relative to
the ones who lead a life less determined? (23) How
does the independent Supreme Lord enjoy His pas¬
times from His own inner potency and how can He
forsake them when He as the Almighty One re¬
mains a witness to the external of His capacity?
26 Snmad Bhagavatam - The Story of the Fortunate One
(24) About all this and more that I did not ask you
oh fortunate one, I've been wondering from the be¬
ginning. Please explain in accordance with the truth
oh great sage, that what you want to tell me with us
all having fallen at your feet. (25) Surely in these
matters of factual knowing you are as good as
Brahma who originated directly from the Lord,
while others who following the customs accord¬
ingly may only speak from borrowed knowledge.
(26) I never tire oh brahmin, of drinking, in the
hunger of my fasting, from the nectar of the infalli¬
ble truth that flows from the ocean of what you say.'
II
(27) Suta GosvamI said: "He [Sukadeva] thus in
that assembly being questioned by the king on top¬
ics concerning the highest truth like these, was, as
the instalment of the Creator, very pleased with this
servant of Visnu. (28) He instructed this Purana
called the Bhagavatam the way it was transmitted
by the Supreme Lord to Lord Brahma at the begin¬
ning of the first day [or kalpa ] of creation. (29) This
was the first thing he [in 2.1: 8] said in preparation
of a full description from the beginning to the end
of everything that the king, the best of the Pandu
dynasty, had asked and would ask more."
Chapter 9
Answering by Citing the Lord's
Version
(1) Sri Suka said: "Between the soul of pure con¬
sciousness in the beyond and the material body
there can never be any meaningful relationship
without the [divine self] its [or His] illusory po¬
tency [of maya ] oh King, the same way a
dreamer cannot make any use of what he saw in
his dream. (2) Wishing to enjoy in different ways
the multifarious forms offered by the external
energy of mayo there is because of [the operation
of] her qualities or modes the notion of T and
'mine'. (3) The very moment he [the witness, the
soul], in his glory of transcending the time of the
material energy, enjoys to be free from illusion,
he in that fulness will forsake the two [of that 'I'
and 'mine']. (4) When the Supreme Lord showed
His form to the Creator who was veracious in his
vows and diligence, He pointed out that the goal
of all purification is to find the love of the
knowledge of self-realization [atma-tattva, filog-
nosy, the soul principle]. (5) [And so] he, the first
godly person in the universe, the supreme spiri¬
tual teacher, began from his own divine position
[on the lotus of creation] to reflect on the source
[of that lotus]. But considering therewith how he
would start his creation, he could not figure out
what the directions and the ways were of how it
all materially should be put together.
(6) When he once was immersed in thinking this
way, he heard two syllables being spoken which
were the sixteenth [ to] and the twenty-first [pa] of
the sparsa alphabet. Joined together [as tapas,
penance], these syllables became known as the
potency of the renounced order, oh King. (7)
When he heard that being spoken, he looked in all
directions to detect the speaker, but there was none
to be found. From where he in his divine position
sat he then thought it best to do penance the way it
was instructed. (8) He endowed with a spotless
vision controlled his life breath, mind and senses
of perception and action for a thousand godly
years* and thus proceeding he in the past enlightened
all the worlds by being of all who do penance the
one of the severest practice.
(9) For him, the Supreme Lord being pleased by
his penance, manifested His own abode [also
called Vaikuntha, the place free from indolence],
beyond which no other world is found and which
is worshiped as the place where the five miseries
of material life [ignorance, selfhood, attachment,
hatred and death-fear] have completely ceased. It
is the place that is praised by persons who free
from illusion and fear for a material existence are
of perfect self-realization. (10) There where the
Lord is worshiped by both the enlightened and
the unenlightened devotees, the mode of goodness
prevails over the other two of passion and ignorance
without ever being mixed with them. Nor is there
the influence of time or the external energy, not to
mention [the influence of] all the other matters
[like attachment, greed etc.]. (11) As blue as the
sky and glowing with lotuslike eyes, very attrac¬
tive and youthful with yellow garments, all in¬
habitants there are endowed with the four arms
and the luster and effulgence of pearls and fine
Canto 2 27
ornaments. (12) Some radiate like coral or dia¬
monds, with heads with earrings and garlands
blooming like a celestial lotus. (13) That place
which radiates with rows of brilliant high rising,
excellent buildings [specially designed] for the
great devotees and is populated by celestial,
flashing beauties with heavenly complexions, is
as attractive as a sky decorated with clouds and
lightning. (14) The goddess [Sri] performs there,
enraptured together with her personal, singing
associates, with the diverse paraphernalia devo¬
tional service at the lotus feet of the Lord, sur¬
rounded by black bees who busily humm along in
the attraction of the [everlasting] spring season.
(15) There he [Brahma] saw the Lord of the en¬
tire community of devotees, the Lord of the god¬
dess, of the Universe and the sacrifice, the Al¬
mighty One who is being served in transcenden¬
tal love by foremost associates like Sunanda,
Nanda, Prabala and Arhana. (16) The servants
affectionately facing Him are intoxicated by the
very pleasing sight of His smile, His reddish
eyes, His face with His helmet and earrings, His
four hands, His yellow dress, His marked chest
and the Goddess of Fortune at His side. (17)
Seated on His highly valuable throne He as the
Supreme Lord fully enjoys His abode where He
is surrounded by the opulence of His four ener¬
gies [the principles of matter, original person,
intellect and ego], His sixteen energies [the five
elements, perceptive and working senses, and
mind] His fivefold energies [the sense objects of
form, taste, sound, smell and touch], His six
energies [of the opulences of knowledge, in¬
telligence, beauty, penance, fame and riches] and
the other personal powers He sometimes demon¬
strates [the eight siddhis or mystic perfections].
(18) The Creator of the Universe, who was over¬
whelmed by the sight of that audience, with his
heart full of ecstasy and his body full of divine
love bowed down with tears in his eyes before
the lotus feet of the Lord. It was an example that
is followed by the great liberated souls. (19) See¬
ing him present before Him, the Lord deemed the
worthy, great scholar suitable for creating - in
line with His own control - the lives of all living
beings. Mildly smiling He very pleased shook
28 Snmad Bhagavatam - The Story of the Fortunate One
hands with His partner in divine love and ad¬
dressed the beloved one with enlightening words.
(20) The Supreme Lord said: 'As opposed to the
penance of the ones who are falsely unified \'kuta
yogis'], I am most pleased with prolonged pen¬
ance, the penance by which the Vedic knowledge
has accumulated in you, who desired to create.
(21) All my blessings for you, just ask Me, the
giver of all benediction, whatever favor you wish
oh Brahma. For to reach the ultimate of realizing
Me is the final success of everyone's penances.
(22) This enviable perception of My abode was
granted to you because you submissively listened
when you in seclusion were of the highest pen¬
ance. (23) It was Me who told you [to do pen¬
ance] in that situation because you were per¬
plexed in your duty. That penance is My very
heart and the Soul is what I am for the one who is
engaged in it, oh sinless one. (24) I create by that
penance, I maintain the cosmos by that penance
and I withdraw again by that penance. My power
is found in severe penance.'
(25) Brahma said: 'Oh Supreme Lord of all living
beings, You are the director seated in the heart
who by Your undisputed, superior intelligence
knows about all endeavors. (26) Nevertheless I ask
You oh Lord, to please fulfill my desire to know
how You, despite of being formless, can exist in
the beyond on the one hand while You descend in
Your form as we may know on the other hand.
(27) And how do You, from Yourself by means of
Yourself, by combination and permutation, man¬
age to manifest Your different energies in the mat¬
ter of evolving, accepting, maintaining and annihi¬
lating? (28) Oh Madhava [master of all energies],
please inform me in intelligible terms about all
those [forms] You infallibly, with determination
enact the way a spider invests [its energies in its
web]. (29) I wish that I in learning from You as
my teacher of example, by Your mercy acting as
Your instrument, despite of creating the lives of
the living beings, thus may never be caught in ma¬
terial attachments. (30) Oh Lord, like a friend does
with a friend You [with a handshake] have ac¬
cepted me for creating the different lives of the
living entities. Oh Unborn One, may because of all
who [through me] in the service of You undis¬
turbed saw the light of the world, never the imagi¬
nation get hold of me.'
(31) The Supreme Lord said: 'The knowledge ac¬
quired about Me is very confidential and is realized
in combination with devotional service and the nec¬
essary paraphernalia. Take it up the way 1 explain it
to you. (32) May from My mercy with you there be
this factual realization of My eternal form and tran¬
scendental existence, My colors, qualities and ac¬
tivities. (33) It was I who existed before the crea¬
tion when there was nothing else, nothing of the
cause and effect of all of this that is also Me, and it
is Me as well who of all that was created remains in
the end; that is what I am. (34) That which appears
to be of value, is not what it seems when it does not
relate to Me - know that illusory energy of Mine to
be a reflection of the darkness. (35) The elements of
the universe appear, before they are engaged and
also thereafter, both minutely and gigantically. The
same way I am [minutely] present in them and also
[gigantically] not present in them. (36) He who has
made the soul his object of study may count on it
that he, until he arrives at this notion, has to inves¬
tigate the reality and principle of the Self directly
[spiritually] as also indirectly [scientifically] in
the context of whatever time, place or circum¬
stance. (37) When your focus of mind remains
fixed on this conclusion about the Supreme you do
not have to fear a fall in bewilderment, not when
you've temporally lost your way [with the kalpa ],
nor when you've reached the end of your life [at
the vikcilpa end of the world].' "
(38) Sri Suka said: "After thus fully having ex¬
plained everything, the Unborn One disappeared,
He, Lord Hari the way He by the leader of the liv¬
ing entities [Brahma] was seen in His transcenden¬
tal form of the Supreme Self. (39) After He had
disappeared from view BrahmajI, who had folded
his hands before the Lord who is the object of all
the senses [of the devotees], resumed the work of
creating the lives of all living beings populating
the universe, exactly the way he did before. (40)
And thus it once happened that he, the father of all
living beings and religious life, with vow and re¬
spect dedicated himself to the matter of the wel¬
fare of the living beings, for that was what he de¬
sired in the interest of their own good qualities.
Canto 2 29
(41) Narada, the dearest of his heirs, is very obe¬
dient to him in his willingness to be of service
with his good behavior, meekness and sense con¬
trol. (42) Oh King, the great sage and first-class
devotee pleased his father [Lord Brahma] very
much with his desire to know [more] about Visnu,
the Lord of all energies. (43) The same way you
are questioning me, Narada Muni questioned him
when he saw that it was to the satisfaction of the
great grandfather of the entire universe. (44) This
story of the Fortunate One, the Bhagavata Purana
with its ten characteristics [that is summarized in
the four verses 33-36, see further the next chap¬
ter], was with great satisfaction by the Supreme
Lord explained to His [unborn] son, the creator of
the universe. (45) On the bank of the Sarasvatl
Narada [on his turn] instructed this Supreme Spiri¬
tuality to the great sage, the meditative Vyasadeva
who is of an immeasurable potency, oh King. (46)
All the things you've been asking me concerning
the world of the Universal Form of the Original
Person and other matters, 1 shall now explain to
you in great detail."
*: One godly, divine year, a year of the gods or a
celestial year equals 360 earthly years.
Chapter 10
The Bhagavatam is the Answer to All
Questions
(1) Sri Suka said: 'In this [book, the Srlmad
Bhagavatam] the following [ten] subjects are dis¬
cussed: primary creation [ sarga ], how the interac¬
tions of life and the lifeless came about [v isarga ],
the planetary order [sthana], the maintenance of
belief [posana], the impetus for action [utaya], the
administrative eras [manvantaras] , stories about
the Lord's appearances [ Tsa-anukathd ], returning
to God [nirodha], liberation in devotional service
[mukti] and the summum bonum [the life of
Krsna, asraya |. (2) The great sages reduce the
purpose of [the first nine] characteristics of this
[Bhagavatam] to the clarification of the summum
bonum. This they deduced from either the words
themselves used in the text or from their purport.
(3) The [sixteen elements of the five] gross ele¬
ments, the [five] sense objects and the senses
themselves including the mind, constitute the
manifestation that is called the creation of the
creator [sarga] and that what resulted from their
interaction with the three modes of nature [the
gunas] is what is called the secondary creation
[visarga], (4) The stability of the worlds [sthana]
is the victory of the Lord of Vaikuntha and His
mercy is the maintenance of belief [posana] . The
reign of the Manus [during the manvantaras] set¬
tles the perfection of the dutifulness that consti¬
tutes the impetus for action with the karmic pro¬
pensities [utaya], (5) The different stories about
the Lord [Tsa-anukatha] describe the activities of
the avatdras of the Personality of Godhead and
the persons who are His followers. (6) Returning
to God [nirodha] pertains to the resigning of souls
to the Original Person and His energies, while
liberation [mukti] is concerned with forsaking
other ways [of living] in order to get established in
the Original Nature. (7) He who as the source
from which the cosmic manifestation takes place
also stands for the return to God, is for that reason
called the reservoir [the asraya] of the Supreme
Spirit or the Supersoul.
(8) He as the individual person in possession of
his senses [adhyatmika] is both the controlling
deity [adhidaivika] and the person who separate
therefrom is perceived as another embodied living
being [adhibhautika], (9) He who knows that one
cannot understand anyone of these three without
the other two, knows that He, the Supersoul is the
support for His own shelter. (10) When that Su¬
preme Person [of space-time] separated the uni¬
verses, He in His desire to be of the purest
transcendence came out of Himself to lie down in
the created [causal] waters. (11) Residing in these
waters of His own creation for a thousand celestial
years He became known by the name of Narayana
['the way of Nara'] because these waters that
originated from the Supreme Person [from 'Nara']
are called Nara. (12) The material elements,
karma, time and the conditioned living entities all
exist by His mercy and cease to exist on [His]
neglect. (13) Where He laid in His mystical slum¬
ber He was all alone. Thus wishing to multiply
30 Snmad Bhagavatam - The Story of the Fortunate One
>. 4- • „ v l
Himself He by means of His maya divided His
golden seminal principle in three. (14) Let me now
tell you about how the Lord, who divided His one
potency in three different powers, arrived at the
three parts of 1) Himself or His nature, adhidaiva,
2) the individual soul, adhyatma and 3) the other
living beings, adhibhuta.
(15) From the ether within the body of the Origi¬
nal Person, with His wish, the power to sense, the
power to mind and the power for physical action,
generated after which next the life breath [the
prana ] came about as the principle ruling over
each and all. (16) Like the followers of a king, the
senses follow the life force of prana that is active
in all living beings and when the life force is no
longer active all the rest stops also. (17) The life
force that was generated [from the ether] made the
Almighty One hungry and thirsty and to quench
that thirst and satisfy that hunger, first of all the
mouth was opened. (18) From the mouth the pal¬
ate was generated whereupon the tongue mani¬
fested and the various tastes to be relished by it.
(19) With the need to speak from the mouth of
the Supreme One [the presiding deity of] fire
originated as also the organ of speech and speech
itself, but because He was at rest in the waters,
they for a very long time remained suspended.
(20) Desiring to smell odors the nose with its
sense of smell developed together with the nos¬
trils to rapidly inhale the air that carries the
smell. (21) Being by Himself in the darkness He
desired to observe Himself and the rest of crea¬
tion. For the sake of His vision the sun then sepa¬
rated that gave the eyes the power of sight. (22)
When the Lord decided that the sages should un¬
derstand the Supreme Being also the ears mani¬
fested themselves including the authority of the
wind directions, the power to hear and that what
could be heard. (23) From His desire to experi¬
ence the hardness, softness, lightness, weight,
heat and cold of all matter, the sense of touch
was distributed over the skin along with its bodily
hair, the plants and trees. That sense of touch of
the skin rose from the objects that were perceived
within and without.
Canto 2 31
(24) From His desire for different types of work
the two hands manifested, but to give strength to
the manipulation that depends on them [viz. on the
gods who are His hands], Indra, the king of the
gods, found his existence as the manifestation of
both. (25) Desiring to control movement the legs
manifested, for the purpose of which the Lord of
Sacrifice [Visnu] Himself manifested [as their pre¬
siding godhead] who motivates the different hu¬
man beings according to the duties of their fruitive
actions [karma], (26) Desiring to taste the nectar
of sexual enjoyment the genitals of the male and
female organ appeared and the lustfulness found
its existence that is the shelter cherished by the
both of them [controlled by the Prajapati]. (27) De¬
siring to evacuate the refuse of eatables first the
opening of the anus and then its sense and sub¬
stance came about after which Mitra, the control¬
ler over the excretion, appeared to offer the protec¬
tion of both. (28) With His wish to move freely
from one body to the next, within the body the
navel manifested that is the refuge for first the last
breath expired and next death. (29) In want of
food and drink the abdomen with the intestines
and arteries originated to which the rivers and seas
are their source of sustenance and metabolism.
(30) Desirous to know His own energy the heart
[as the seat of thought] manifested after which the
mind, Candra the controller [the moon] appeared
as also determination and all desire. (31) The
seven elements of the nails, skin, flesh, blood, fat,
marrow and bone are predominantly of earth, wa¬
ter and fire whereas the life breath is a product of
ether, water and air [see also kosa ].
(32) The senses of the material ego are attached to
the modes of matter. Those modes influence the
mind and all the feelings belonging to it because
of which for the individual the intelligence and the
realized knowledge assume their form. (33) The
Supreme Lord's gross form, as 1 explained to you,
is among all of this that what is known by the
eight elements [of earth, water, fire, air, ether,
mind, intelligence and false ego] of the planets
and everything else, that together constitute an
unlimitedly expanded, external covering. (34) For
that reason we have the words of the mind in ac¬
cordance with the transcendental that serve the
Supreme which is finer than the finest, the fea¬
tureless unmanifested reality, which is without a
beginning, an intermediate stage or an end and
thus is eternal. (35) None of these two [material
and verbal] forms of the Supreme Lord as I de¬
scribed to you are, because of their externality, by
the scholars of consciousness ever taken for
granted. (36) He who in fact does nothing [who is
of akarma ] manifests in the form of the word and
in that what the word denotes: the different ap¬
pearances of the Absolute Truth and the Supreme
Lord, while He in the pastimes of His forms and
names engages in the work of transcendence [that
is free from karma]. (37-40) Oh King, know that
all the happiness and distress and their mixture is
there as a result of profit-minded labor [of karma].
This is the experience of all the members of the
family of Brahma, the Manus, the godly ones, the
wise, the inhabitants of Pitriloka [the forefathers]
and Siddhaloka [the perfected ones]; the Caranas
[the venerable ones], Gandharvas [the singers of
heaven], Vidyadharas [the scientists], Asuras [the
unenlightened ones or the demons], Yaksas
[treasure-keepers or evil spirits], Kinnaras [of
superpowers] and angels; the snake-like, the
monkey-shaped Kimpurusas, the human beings,
the inhabitants of Matriloka [of the place of the
mother], the demons and Pisacas [yellow flesh¬
eating demons]. This includes the ghosts, spirits,
lunatics and evil spirits, devils taking possession
of people and the birds, the forest-dwelling and
domestic animals, the reptiles, the ones of the
mountains, the moving and immobile living enti¬
ties, the living entities born from embryos, from
eggs, from heat [micro-organisms] and from
seeds, and all others, whether they are of the wa¬
ter, of land or the sky.
(41) Depending the modes of goodness, passion
and slowness there are thus the three [life condi¬
tions] of the godly ones, the human beings and the
ones who have to suffer. There are also others
[other births] oh King, when one reasons from
mixed forms according to the habits one develops
in one mode of nature with approaches derived
from the other two. (42) Evidently the Supreme
Lord, the maintainer of the universe, after having
created the universes, assumes for the purpose of
maintaining the dharma [and redeeming the living
32 Snmad Bhagavatam - The Story of the Fortunate One
beings] the forms of gods, human beings and
lower creatures. (43) Like the wind dispersing the
clouds He in the form of Rudra [Siva the de¬
stroyer] at the end of the era by tire will com¬
pletely annihilate all. (44) The Supreme Lord is by
those who are not conversant with His essence
described with the notion of these characteristics
[of creation and destruction], but the wise and the
teachers must not deign to regard the supreme
glory as only this. (45) Never is in the matter of
creation and so on the Supreme in the beyond de¬
scribed as the engineering agency, for that notion
[of having a Supreme position] is there to contrast
with that what is manifested by the material en¬
ergy. (46) That what is summarized here by me
concerns the generation of the entire expanse of
material creation. I only dilate on this now to illus¬
trate the regulative principles of importance for
the process of creation during a day of Brahma [a
kalpa ] and of destruction during an intermediate
period [a vikalpa]. (47) I will also tell you about
the characteristics and measures of time of a day
of Brahma [a kalpa ], but first let me inform you
about this period [also called the Padma Kalpa or
Varaha Kalpa].' "
(48) Saunaka said: "Oh Sata, you from the good¬
ness of yourself told us about Vidura, who is one
of the best devotees, going to the places of pil¬
grimage on this earth and leaving behind the
relatives who are so difficult to give up. (49-50)
Oh gentle one, please tell us here about the con¬
versation Vidura had with Maitreya [a famous rsi\
who is so full of transcendental knowledge. What
did he ask His grace and what truths did he get in
return for an answer? And why exactly gave
Vidura up his activities and associates and why did
he return back home thereafter?"
(51) Sota replied: "This is what King Parlksit also
asked. I will tell you what the great sage said
about it when he answered the king's question.
Please listen."
Thus the second Canto of the Srlmad Bhagavatam
ends named: The Cosmic Manifestation.
Translation: Anand Aadhar Prabhu,
http://bhagavata. 0 rg/c/ 8 /AnandAadhar.html
Production: the Filognostic Association of The
Order of Time, with special thanks to Sakhya Devi
DasI for proofreading and correcting the manu¬
script.
http://theorderoftime.com/info/guests-friends.html
Copyright: Creative Commons Attribution-
Noncommercial-Share Alike 3.0 Unported License
© 2010 Anand Aadhar: one must attribute to the
name Anand Aadhar and provide a link to the
website http://bhagavata.org; adaptation, upload¬
ing and printing is allowed for non-commercial
use and distributing the resulting work can only be
under the same or similar license to this one.
For the different copyrights of the pictures
see the chapter reference at the bottom of each
page at http://bhagavata.org. The Radha-Krsna
image on the front title page is by Indra Sharma.
Email from http://bhagavata.org/email.html
Reference: For this original translation next to the
Monier Williams Sanskrit dictionary and the
ISKCON site vedabase.net, the Sastrl C.L. Gos-
wami version of the Gita Press has been used. The
source texts, audio read files and music to this
translation one can find following the links from:
http ://bhagavata .org /
For relevant links see the Srlmad Bhagavatam
Treasury: http://bhagavata.org/treasury/links.html
Krsna Dvaipayana Vyasadeva
SRIMAD BHAGAVATAM
(Bhagavata Purana)
The story of the Fortunate One
Canto 3 - Part a
Translated by Anand Aadhar
Third revised edition 2012
2 Snmad Bhagavatam - The Story of the Fortunate One
CANTO 3: The Status Quo
Part a
Introduction- 3
1 Questions by Vidura- 5
2 Remembrance of Lord Krsna- 8
3 The Lord’s Pastimes Outside of Vrndavana- 10
4 Vidura Approaches Maitreya- 12
5 Vidura Talks with Maitreya- 14
6 Manifestation of the Universal Form- 18
7 Further Inquiries by Vidura- 21
8 Manifestation of Brahma from Garbhodakasayl Visnu- 23
9 Brahma’s Prayers for Creative Energy- 26
10 Divisions of the Creation- 28
11 Division of Time Expanding from the Atom- 30
12 Creation of the Kumaras and Others- 33
13 The Appearance of Lord Varaha- 36
14 The Impregnation of Diti in the Evening- 40
15 Description of the Kingdom of God- 42
16 The Two Doorkeepers of Vaikuntha Cursed by the Sages- 46
17 Victory of Hiranyaksa over All the Directions of the Universe- 48
18 The Battle Between Lord Boar and the Demon Hiranyaksa- 50
19 The Killing of the Demon Hiranyaksa- 52
Canto 3 - Part a 3
Introduction
This book tells the story of the Lord and His in¬
carnations since the earliest records of Vedic his¬
tory. It is verily the Krsna Bible of the Hindu uni¬
verse. The Bhagavad Gita relates to this book like
the sermon on the mountain by Lord Jesus relates
to the full Bible. It has about 18.000 verses con¬
tained in 335 chapters and consists of 12 subdivi¬
sions of books that are called Cantos. These books
together tell the complete history of the Vedic cul¬
ture and cover the essence of the classical collec¬
tions of stories called the Puranas. This specific
collection of Vedic stories is considered the most
important one of all the great eighteen classical
Puranas of India. It includes the cream of the Ve¬
dic knowledge compiled from all the Vedic litera¬
tures as also the story of the life of Lord Krsna in
full (Canto 10). It depicts His birth, His youth, all
His wonderful proofs of His divine nature and His
superhuman feats of defeating all kinds of demons
up to the great Mahabharat war at Kuruksetra.
This leading Purana also called the 'perfect
Purana', is a brilliant story that has been brought to
the West by Srlla A.C. Bhaktivedanta Swami
Prabhupada, a Caitanya Vaishnava, a bhakti (devo¬
tional) monk of Lord Visnu [the name for the tran¬
scendental form of Lord Krsna]. He undertook the
daring task of enlightening the materialist west¬
erners, the advanced philosophers and theologians,
in order to help them to overcome the perils and
loneliness of impersonalism and the philosophy of
emptiness.
For the translation the author of this internet ver¬
sion has consulted the translations of C.L Gos-
wami. M.A., Sastrl (from the Gita Press, Go¬
rakhpur), the parampara [disciplic succession]
version of Srlla Visvanatha Cakravarti Thakura
and the later version of this book by Srlla A.C.
Bhaktivedanta Swami Prabhupada. The latter
translators as acaryas [guru teaching by example]
of the age-old Indian Vaishnava tradition are rep¬
resentatives of a culture of reformation of the de¬
votion for God or bhakti, the way it has been prac¬
ticed in India since the 16th century. This reforma¬
tion contends that the false authority of the caste
system and single dry book knowledge is to be
rejected. Sri Krsna Caitanya also called Caitanya
Mahaprabhu, the avcitcira [an incarnation of the
Lord] who heralded this reform, restored the
original purpose of developing devotion to God
and endeavored especially for dissemination of the
two main sacred scriptures expounding on that
devotion in relation to Krsna as the Supreme Per¬
sonality of Godhead. These scriptures are the
Bhagavad Gita and this Bhagavata Purana, that is
also called the Srlmad Bhagavatam, from which
all the Vaishnava acaryas derived their wisdom
for the purpose of instruction and the shaping of
their devotion. The word for word translations as
also the full text and commentaries of this book
were studied within and without the Hare Krsna
temples where the teaching of this culture takes
place in India, Europe and America. The purpose
of the translation is first of all to make this glori¬
ous text available to a wider audience over the
Internet. Since the Bible, the Koran and numerous
other holy texts are readily available, the author
meant that this book could not stay behind on the
shelf of his own bookcase as a token of material
possessiveness. When we started with this en¬
deavor in the year 2000 there was no proper web
presentation of this book. Knowledge not shared is
knowledge lost, and certainly this type of knowl¬
edge which stresses the yoga of non-
possessiveness and devotion as one of its main
values could not be left out. The version of Swami
Prabhupada is very extensive covering some 2400
pages of plain fine printed text including his com¬
mentaries. And that were only the first ten Cantos.
The remaining two Cantos were posthumously
published by his pupils in the full of his spirit. I
thus was faced with two daring challenges: one
was to concatenate the text or make a readable
running narrative of the book that had been dis¬
sected to the single word and the second challenge
was to put it into a language that would befit the
21 st century with all its modem and postmodern
experience and digital progress of the present cul¬
tural order of the world, without losing anything
of its original verses. Thus another verse to verse
as-it-is translation came about in which
Visvanatha's, Prabhupada's and Sastrl's words
were pruned, retranslated and set to the under-
4 Snmad Bhagavatam - The Story of the Fortunate One
standing and realization of today. This realization
in my case originated directly from the disciplic
line of succession of the Vaishnava line of acciryas
(teachers) as also from a realization of the total
field of indian philosophy of enlightenment and
yoga discipline as was brought to the West by also
non-Vaishnava gurus and maintained by their pu¬
pils. Therefore the author has to express his grati¬
tude to all these great heroes who dared to face the
adamantine of western philosophy with all its
doubts, concreticism and skepticism. Especially
the pupils of Prabhupada, members of the re¬
nounced order (s cmnyasTs) who instructed the
author in the independence and maturity of the
philosophy of the bhakti-yogis of Lord Caitanya
need to be mentioned. 1 was already initiated in
India by a non-Vaishnava guru and have been
given the name of Swami Anand Aadhar ('teacher
of the foundation of happiness'). That name the
Krsna community converted into Anand Aadhar
Prabhu ('master of the foundation of happiness')
without further ceremonies of Vaishnava initiation
(apart from a basic training). With the name An¬
and Aadhar 1 am a withdrawn devotee, a so-called
vanaprasta, who does his devotional service inde¬
pendently in the silence and modesty of his local
adaptations of the philosophy.
In most cases the word for word translations and
grammatical directions of Srlla A.C. Bhak-
ti vedanta Swami Prabhupada/ISKCON,
Visvanatha Cakravarti Thakura and C.L. Gos-
wami. M.A., SastrT have been followed as they
were used in their translations and I have checked
them with the help of the Monier-Williams San¬
skrit Dictionary [see the file of the terms used]. In
footnotes and between square brackets [ ] some¬
times a little comment and extra info is given to
accommodate the reader when the original text is
drawing from a more experienced approach. On
the internet site bhagavata.org of this book, my
version refers to the version of Prabhupada that is
linked up at each verse together with my own pre¬
vious version so that it is possible to retrace at any
moment what I have done with the text. This is in
accordance with the scientific tradition of the
Vaishnava community.
For the copyright on this translation the so-called
Creative Commons Attribution Noncommercial-
Share Alike 3.0 Unported License has been cho¬
sen. This means that one is free to copy, distribute
and alter the text on the condition of attribution
(refer to the name of Anand Aadhar and to my
website address bhagavata.org), that the resulting
work can only be distributed under the same or
similar license to this one and that one cannot use
the text for commercial purposes. Lor all other
usage one will have to contact the author.
With love and devotion, Anand Aadhar Prabhu,
Enschede, The Netherlands, April 17, 2012.
Canto 3 - Part a 5
Chapter 1
Questions by Vidura
(1) Suka said: 'This is what formerly Vidura asked
His Grace Maitreya Rsi when he entered the
forest after renouncing his prosperous home: (2)
'What to say about the house [of the Pandavas] I
am identified with? Sri Krsna, the Supreme Lord
and master of all, was accepted as the minister of
its people and had given up entering the house of
Duryodhana.'
(3) The king said: 'Please tell us master, where and
when met Vidura with His Grace Maitreya Rsi to
discuss this? (4) Certainly the questions Vidura
asked the holy man cannot have been unimportant,
they must have been full of the highest purpose as
is approved by the seekers of truth.'
(5) Sota said: "He, the great sage Sukadeva thus
being questioned by King Parlksit, fully satisfied
replied, speaking from his great expertise: 'Please
listen to this.'
(6) Sri Sukadeva said: 'During the time King
Dhrtarastra was raising his dishonest sons, he who
never walked the straight path had lost his sight
being the guardian of the sons of his younger
brother [the deceased Pandu, see family tree]. He
let them enter the laquer house which he next set
on fire [see Mahabharata I 139-148]. (7) When in
the assembly the wife of the saintly Kurus
[DraupadI] was insulted by his son [Duhsasana]
who grabbed her by her hair, the king did not
forbid this, although his daughter-in-law shed
tears that washed the red dust of her breast [see
Mahabharata 11 58-73], (8) When by unfair means
he who was without an enemy [Yudhisthira] was
defeated in a game of gambling and as someone
6 Srimad Bhagavatam - The Story of the Fortunate One
faithful to the truth went to the forest, he upon
returning was never allotted the share that was
promised by him who was overcome by illusion
[Dhrtarastra]. (9) Also Lord Krsna, when He on
the plea of Arjuna for their sake appeared in the
assembly as the teacher of the world, was, with
His words as good as nectar, by the king not taken
seriously among all the men of sense whose last
bit of piety was dwindling.
(10) When Vidura by his elder brother
[Dhrtarastra] was called to the palace, he had
entered there for consultation and the advice that
he then with his directions gave was exactly what
the ministers of state could appreciate: (11) 'Return
now the legitimate share to the one who has no
enemy [Yudhisthira] and who was so patient with
your unbearable offenses. You better be afraid of
him and his younger brothers, of whom we know
BhTma to be as angry and wrathful as a snake. (12)
The sons of Prtha are now adopted by the Supreme
Lord of Liberation who at present, resides with His
family, the honorable Yadu dynasty, that together
with Him has defeated an unlimited amount of
kings. (13) He [Duryodhana], this bad guy you
consider your son, stepped forward in your house¬
hold as an enemy of the Original Person. You thus
having turned against Krsna are therefore bereft of
all goodness - that inauspiciousness you must, for
the sake of the family, give up as soon as possible.'
(14) After these words of Vidura Duryodhana
addressed him on the spot. Swollen with anger
and with trembling lips, he insulted the respectable
one of good qualities in the company of Kama, his
younger brothers and Sakuni [a maternal uncle]
saying: (15) 'Who asked him to be here, this bastard
son of a maid-servant who grew up living on the
cost of those he betrays as an enemy spy?
Throw him immediately out of the palace to be
left with his breath only!' (16) Vidura on his
turn immediately put his bow at the door and
left the palace of his brother, being hurt in the
core of his heart by the violence aimed at him.
But despite of these arrows so painful to the
ear, he was unperturbed and felt great.
(17) After having left the Kauravas he achieved
upon his departure from Hastinapura the piety of
the Supreme Lord the moment he sought the
salvation of pilgrimages. All he wanted was the
highest grade of devotion as was established by
means of all those thousands of idols. (18) He
traveled to holy places of devotion where the air,
the hills and the orchards, waters, rivers and lakes
are pure with temples decorated with the appearances
of the One Unlimited. Thus he proceeded alone
through the holy lands. (19) Traversing the earth
purely and independently, he was sanctified by the
ground he slept upon and without his familiar
clothes being dressed like a mendicant and per¬
forming according to the vows to please the Lord,
one could not recognize him. (20) Traveling this
way through India only, he arrived at the holy land
of Prabhasa, which at the time was under the reign
of King Yudhisthira who by the mercy of the In¬
vincible Lord ruled the world under one military
force and flag [see 1.13]. (21) There he heard how
all his kinsmen had perished [at Kuruksetra] in a
violent passion like a bamboo forest burning
down because of ignition through its own fric¬
tion. Thereupon he, silent with his thoughts, went
westward heading for the river Sarasvatl. (22) On
the bank of the river he visited and duly worshi¬
ped the holy places called Trita, Usana, Manu,
Prthu, Agni, Asita, Vayu, Sudasa, Go, Guha and
Sraddhadeva. (23) Also other places had been
established there by the twice-born godly ones
and the devotees of the various forms of Lord
Visnu, who, as the leading personality marked
each and every part of the temples. Even at a dis¬
tance they reminded one of Lord Krsna. (24)
From there passing through the wealthy king¬
doms of Surat, Sauvlra and Kurujangala (west of
India), he after some time reaching the Yamuna
river, also happened to meet Uddhava, the Su¬
preme Lord His greatest devotee [see Canto 11].
(25) He embraced the sober and gentle constant
companion of Vasudeva who was formerly a
student of Brhaspati, the master of all ritual, and
with great love and affection he questioned him
about the family of the Supreme Lord: (26) 'Are
the original personalities of Godhead [Krsna and
Balarama], who, on the request of the Creator who
was born from the lotus, descended in the world
for the elevation and well-being of everyone, all
well in the house of Surasena [the father of Queen
Canto 3 - Part a 7
KuntI, aunt Prtha]? (27) And, oh Uddhava, is our
greatest Kuru and brother-in-law, Vasudeva [the
father of Lord Krsna] happy who is truly like a
father to his sisters and so generous in providing
to the pleasure of his wives everything they desire?
(28) Please Uddhava, tell me whether the military
commander-in-chief of the Yadus, Pradyumna, is
all happy. He was in his previous life the god of
love and is now the great hero who was bom from
RukminI as the prince of the Supreme Lord after
she had pleased the brahmins. (29) And is Ugrasena
the king of the Satvatas, Vrsnis, Dasarhas and
Bhojas doing well? He is the one to whom Lord
Krsna restored the hope of the throne after he had
to give it up being put aside [under the rule of uncle
Kamsa], (30) Oh grave one, is the son of the
Lord, Samba, faring well, he, the foremost and
best behaved among the warriors, who is so
much alike Him and to whom Jambavatl [another
wife of Krsna] who is so rich in her vows gave
birth after his previous life as the godly Karttikeya
who was bom unto the wife of Siva? (31) And
how is Yuyudhana [Satyaki] faring, he who
learned from Arjuna and fulfilled his purpose as
someone understanding the intricacies of military
art and on top of that in being of service attained
the destination of the Transcendence that even
for the greatest renouncers is so difficult to
achieve? (32) And the scholarly impeccable son
of Svaphalka, AkrOra, how is he? He is the one
who in his surrender on the path of Krsna's lotus
feet lost his balance and fell down in the dust
showing symptoms of transcendental love. (33) Is
everything well with the daughter of King
Devaka-Bhoja? The way the purpose of sacrifice
originated from the Vedas and the mother of the
demigods [Aditi] gave birth to the godhead, she
[DevakI] gave birth to Lord Visnu. (34) And is
also He, the Personality of Godhead Aniruddha all
happy, He who as the source for the fulfillment
of the desires of the devotees traditionally is
considered the birth channel for the Rg-Veda,
the creator of the mind and the transcendental
fourth plenary expansion of the Reality Principle
[of Visnu-tattva]? (35) And others like Hrdlka,
Carudesna, Gada and the son of Satyabhama, who
accept the divinity of their own self as being the
soul, oh humble one, and who follow with an ab¬
solute faith, are they also faring well in passing
their time?
(36) Does Yudhisthira, ruling with the principles
of humanity, maintain the respect of religion under
the protection of the arms of Arjuna and the
Infallible One? It was he who with the opulence
of his royal entourage and the service of Arjuna,
raised the envy of Duryodhana. (37) And did the
unconquerable Bhlma, who is like a cobra, vent
his long-cherished fury upon the sinners? The way
he with the wonderful play of his club operated on
the battlefield he could not be defeated. (38) Is
Arjuna doing well, he the famous one among the
chariot fighters who with his bow the Gandlva
vanquished so many enemies? He once satisfied
Lord Siva covering him with arrows when he
presented himself unrecognizable as a false
hunter. (39) And are the twin sons of Prtha
[Nakula and Sahadeva] carefree? They were by
their brothers protected as eyelids covering
eyes when they reclaimed their property in the
fight with the enemy like Garuda [the carrier of
Visnu] did [with the nectar] from the mouth of
Indra. (40) Oh dear one, is Prtha still alive? She
dedicated her life to the care for the fatherless
children when she had to live without King Pandu
who alone as a commanding warrior could master
the four directions with a second bow only.
(41) Oh gentle one, I just pity him [Dhrtarastra]
who falling down when his brother [Pandu] died,
turned against me and drove me, his well-wisher,
out of my own city adopting the same line of
action as his sons. (42) Therefore I travel by
the grace of His feet incognito through this world
of the Lord which is so bewildering for others to
manage. I never missed to see His feet being
doubtless in this matter. (43) As for the kings who
went astray because of the three kinds of false
pride [about wealth, education and followers] and
who constantly agitated mother earth with the
movements of their troops, He, being the Supreme
Lord willing to relieve the distress of the surren¬
dered souls, of course waited to kill the Kurus
despite of their offenses. (44) The appearance of
the Unborn One, He without any obligation in the
world, is there to put an end to the upstarts so that
each may understand. What other purpose would
8 Snmad Bhagavatam - The Story of the Fortunate One
He serve in taking up a body and all kinds of
karma? (45) Oh my friend, sing the glories and
discuss the topics of the Lord of all sacred pla¬
ces who from His unborn position took birth in the
family of the Yadus for the sake of all rulers of the
universe who surrendered to Him and [the devotio¬
nal culture of] His self-control.'
Chapter 2
Remembrance of Lord Krsna
(1) Suka said: 'The great devotee [Uddhava]
questioned by Vidura about what could be said
regarding the dearest one, reflected
upon the Lord but could not reply im¬
mediately because he was over¬
whelmed by emotion. (2) He was
someone who in his childhood being
five years old, called by his mother
for breakfast, did not like to have it
because he was absorbed in playing the
servant [of Lord Krsna]. (3) How would
such a servitude of Uddhava have slack¬
ened in the course of time? So when he
was simply asked to tell about Him, eve¬
rything of the Lord His lotus feet
popped up in his mind. (4) For a mo¬
ment he fell completely silent because of
the nectar of the Lord His feet. Strong as
he was and well matured in the union of
devotion, he became fully absorbed in the
love of its goodness. (5) Every part of his
body showed the signs of transcendental
ecstasy and when tears filled his eyes
because of missing Him so much,
Vidura could see that he had reached the
object of his greatest love. (6) Slowly
Uddhava returned from the world of the
Lord to the human world and wiping
his tears away he spoke affectionately
to Vidura about all these recollections.'
(7) Uddhava said: 'What can I say about
our wellbeing now the sun of Krsna has
set and the house of my family has been
swallowed by the great serpent of the
past? (8) How unfortunate is this world
and especially the Yadu dynasty who
living together with the Lord did not recognize
Him any more than the fish recognize the moon.
(9) His own men the Satvatas were audacious
people with a good judgement of character who
could relax with Him as the head of the family
and thought of Him as the one behind everything.
(10) Even though they were all overcome by the
illusion of the external reality of God, as good as
others who attach to illusions, the intelligence of
the souls who are innerly of full surrender to the
Lord will never go astray because of the words
used by the others. (11) After having shown Him¬
self to persons living without penance and the
fulfillment of ideals, He, withdrawing His form
Canto 3 - Part a 9
from public vision, next took to the feat of His
own disappearance. (12) The form He showed in
the mortal world was perfectly suited for His pas¬
times that demonstrated the power of His inner
magic. It led to the discovery of His wonders, His
supreme opulence and the ultimate ornament of all
ornaments: His feet.
(13) All the [inhabitants of the] three worlds who
during King Yudhisthira's RajasOya-[royal] sacri¬
fice witnessed His all-attractive form were per¬
plexed and thought that the craftmanship of
Brahma's universal creation had been surpassed
with Him present in the mortal world. (14) Be¬
cause of His smiles, playful nature and glances the
women of Vraja became more and more attached
to Him and followed Him with their eyes so that
they completely distracted sat down with their
mind in the clouds without attending to their
household duties. (15) The Unborn One who still
took birth, the infinitely merciful Lord and ruler
over the spiritual and material realm appeared for
the sake of the devotees as the Fortunate One, the
Lord of the Opulences, as Bhagavan who accom¬
panied by all His associates is as fire to all the oth¬
ers who, [like Kamsa] living to their own material
standards, constitute a plague.
(16) It distresses me to see how He, so amazingly,
took His birth from the unborn [in the prison]
were Vasudeva lived, how He in Vraja at home
with Vasudeva, lived like He was afraid of the en¬
emy [uncle Kamsa] and how He, the unlimitedly
powerful one, fled from Mathura city [the capital
where Krsna resided after defeating Kamsa]. (17)
My heart hurts when I think of what He said in
worship of the feet of His parents: ‘Oh mother, oh
father, in great fear of Kamsa we failed in our
service, please be pleased with us!' (18) How can
one forget Him once one has the dust of His lotus
feet in the nose, Him who by the mere raising of
His eyebrows dealt the death blow to the burden
of the earth? (19) Did your goodness not witness
with your own eyes how during Yudhisthira's royal
sacrificial ceremony the king of Cedi [Sisupala]
despite of his jealousy of Krsna attained perfec¬
tion, the fulfillment most desired by all the yogis
who by dint of their yoga manage to tolerate sepa¬
ration from Him? (20) And certainly also others
in human society have achieved His heavenly
abode: they who as warriors saw Krsna's very
pleasing lotus-like face and eyes on the battle¬
field that was purified by Arjuna's arrows. (21)
He is none but the unique, grand Lord of the
threefold reality by whose independence supreme
fortune is achieved and to whose feet countless
[kings full of] desires bow their helmets in wor¬
ship with all the paraphernalia under the direc¬
tion of the eternal keepers of societal order. (22)
For that reason we as servitors in His service are
in pain oh Vidura, when we see how He before
King Ugrasena expectantly sitting on his throne,
submitted Himself with the words: ‘Oh my Lord,
please see it this way'.
(23) To the shelter of whom else should I take?
Oh, who else would assure a greater mercy than
He who, despite of the faithlessness of that she-
devil [POtana] who in envy poisoned her breast for
nourishing Him to death, granted her the position
of a mother? (24) I think that they who as oppo¬
nents are waging against the Lord of the Three¬
foldness are great devotees because they in their
preoccupation of fighting Him, could see Him
coming forward on His carrier [Garuda] with His
cakra wheel. (25) Bom from the womb of DevakI
in the prison of the king of Bhoja [Kamsa], the
Supreme Lord being prayed for [by the Creator]
appeared to bring welfare on earth. (26) Thereafter
He was brought up in the cow-pastures by His
[foster] father Nanda, where He out of fear for
Kamsa, together with Baladeva [Balarama] re¬
sided [in secret] for eleven years the way one cov¬
ers a flame. (27) Surrounded by cowherd boys
herding calves the Almighty roamed on the hanks
of the Yamuna through gardens that vibrated with
the chirping of the heavenly birds in their many
trees. (28) The alluring display of the pastimes of
His youth could only be appreciated by the inhabi¬
tants of Vraja, the land of Vmdavana, where He,
looking like a lion cub, just like other kids cried
and laughed and was struck with wonder. (29)
Tending the treasure of beautiful cows He as the
source of happiness enlivened the cowherd boys
by playing His flute. (30) The great wizards en¬
gaged by the king of Bhoja to assume any form
they liked, were upon their approach in the course
of His pastimes killed by Him who acted just like
10 Snmad Bhagavatam - The Story of the Fortunate One
a child playing with dolls. (31) [To help the in¬
habitants of Vrndavana] being perplexed by the
great trouble of drinking poison [from the snake
Kaliya in the water of the Yamuna], He subdued
the chief of the reptiles and after coming out of the
water He caused the cows to drink it, proving it
natural again. (32) Desiring the proper use of the
wealth of Nanda, the king of the cowherds his
opulence, He with the help of the brahmins helped
them to perform worship for the sake of the cows
and the land [instead of Indra]. (33) Indra angry
upon being insulted highly perturbed created a
heavy downpour of rain above Vraja. [The cow¬
herds then were] protected by the merciful Lord
with His pastime of [lifting] the hill [Govardhana,
that served as an] umbrella oh sober Vidura. (34)
One autumn He, during a night brightened by
moonlight, devoted Himself to singing songs to
enjoy the women, delighting in their midst as the
face of the night its beauty in person.'
Chapter 3
The Lord’s Pastimes Outside of
Vrndavana
(1) Uddhava said: 'When the Lord thereafter came
to the city of Mathura, He wished His parents all
well [freeing them from imprisonment], after
together with Baladeva having dragged down
from the throne the leader of public hostility
[Kamsa] and having killed him by pulling him
upon the ground with great strength. (2) He
mastered every detail of the Vedas after hearing
them only once from His teacher Sandlpani
whom He rewarded the benediction of bringing
back his deceased son from the inner region of the
departed souls, from death [Yamaloka]. (3) Invited
by the daughter of King Bhlsmaka [RukminI]
Lord Krsna stole her away as His share exactly
like Garuda did [with the nectar of the gods], and
thus gave all those [princes] the go-by who
according to the custom were candidates to
marry her and for that puipose had come expecting
that fortune. (4) In an open competition for the
selection of the bridegroom for Princess NagnajitI
He subdued seven wild bulls and won her hand,
but the fools who in their disappointment never¬
theless wanted her, He killed and wounded with¬
out getting hurt Himself, well equipped as He was
with all weapons. (5) Only because of the fact that
He, just like an ordinary living being, tried to
please His dear wife who wanted Him to bring the
Parijata flower shrub [from heaven], Indra the
King of Heaven henpecked of course by his own
wives, blind of anger with all his strength waged
against Him.
(6) When mother Earth saw how Narakasura
[Bhauma], her son who in the battle [against
Krsna] physically dominated the sky [with mis¬
siles], was killed by His Sudarsana Cakra [the
disc weapon], she prayed to Him to return to
Narakasura's son that what had remained [of the
kingdom]. Doing so He entered Narakasura's for¬
tress. (7) Upon seeing the Lord, the Friend of the
Distressed, all the princesses there who were
kidnapped by the demon immediately stood pre¬
pared joyfully to accept Him, with eager glances
shyly closing Him in their hearts, [as their hus¬
band], (8) Although they resided in different
apartments, He accepted the hands of all women
simultaneously by joining in a perfect settlement
with each her individual nature through His in¬
ternal potency. (9) Desiring to expand Himself,
He with each and every one of them begot ten
children who were all alike Himself in every re¬
spect.
(10) Kalayavana, the king of Magadha
[Jarasandha], King Salva and others who with
their soldiers had surrounded Mathura, He did
not prove His own wondrous prowess but the
prowess of His men. (11) Of Sambara, Dvivida,
Bana, Mura, Balvala and others like Dantavakra
and more of them, He killed some, while others
He caused to be killed [by Balarama e.g.].
(12) Thereafter in the battle of Kuruksetra of
both parties of the nephews the kings were killed
of whose chariot wheels the earth shook. (13) It
was not His delight to see how because of the ill
advice of Karna, Duhsasana and Saubala,
Duryodhana with all his power had lost his for¬
tune and lifespan and now along with his follow¬
ers laid down [on the battlefield] with broken
limbs. (14) 'What is this', the Lord said when
Canto 3 - Part a 11
with the help of BhTsma and Drona [on the one
hand] and Arjuna and BhTma [on the other] the
enormous burden of the earth of eighteen aksauh-
ims [an army consisting of ten cmikinis, or
21.870 elephants, 21.870 chariots, 65.610 horses,
and 109.350 foot soldiers] had been removed.
'There is still the unbearable burden of the great
strength of My descendants, the Yadu dynasty.
(15) They will vanish when, intoxicated from
drinking [honey-liquor], a quarrel will take place
among them which will turn their eyes red as
copper; there is no alternative to ensure this in
case of My disappearance.' (16) With this in His
mind the Supreme Lord installed Yudhisthira on
the throne, gladdening His friends by indicating
the path of the saints.
(17) The descendant of Puru [Parlksit] by the
hero Abhimanyu begotten in the womb of Uttara,
surely would have been burned by the weapon of
the son of Drona if the Supreme Lord had not
averted it by protecting him again [see S .B. 1: 7
& 8]. (18) The Almighty One induced the son of
Dharma [Yudhisthira] also to perform three horse
sacrifices and in that assisted by his brothers he
protected and enjoyed the earth as a constant
follower of Krsna.
(19) The Supreme Lord and Supersoul of the
Universe customarily following the path of Vedic
principles, enjoyed the lusts of life in the city of
Dvaraka without getting attached. He accom¬
plished this by keeping to the analytical system
of yoga [Sankhya], (20) Gentle and with His
sweet glances and words that compared to nec¬
tar, He, with His flawless character, resided there
in His transcendental body, the residence of the
goddess of fortune. (21) He, specifically pleasing
the Yadus, enjoyed this earth and certainly also
the other worlds, in the leisure of the night with
the women being of friendship in conjugal love.
(22) Thus He for many, many years enjoyed a
household life of [sensual] uniting that consti¬
tuted the basis of His detachment. (23) Just like
with Him, the enjoyment of the senses of what¬
ever living entity is controlled by the divine, a
divinity in which one can put faith by joining in
the service of the Lord of Yoga.
(24) In the city of Dvaraka the princely descendants
of Yadu and Bhoja some day had been playing a
12 Snmad Bhagavatam - The Story of the Fortunate One
prank and thus had angered the wise who thereupon
cursed them as was desired by the Supreme Lord.
(25) A few months later the descendants of Vrsni,
Bhoja and others like the sons of Andhaka,
bewildered by Krsna with great pleasure went to the
place of pilgrimage called Prabhasa. (26) There
they took a bath and with the same water proved
their respects to their forefathers, the gods and the
great sages. Then they gave in royal charity cows to
the brahmins. (27) For their livelihood they also
provided them with gold, gold coins, bedding,
clothing, seat covers, blankets, horses, chariots,
elephants, girls and land. (28) After supplying the
brahmins with highly delicious food that was first
offered to the Supreme Lord, the valiant representa¬
tives offered, for the sake of their good life, the
cows and the brahmins their obeisances by touching
the ground with their heads.'
in thoughts alone sat down at the riverbank to take
shelter of the goddess.
(7) Beautiful with His blackish color, of pure
goodness and peaceful with His reddish eyes,
He could be recognized as having four arms and
yellow silken garments [Visnu], (8) Resting
with His right foot on His thigh against a young
banyan tree He who had left His household
comforts looked relieved.
(9) At that time [Maitreya,] a great devotee and
follower of Krsna Dvaipayana Vyasa [Vyasadeva],
a well-wisher and friend traveling the three
worlds, on his own accord [also] arrived at that
place. (10) Attached to Him the sage bent over in a
pleasing attitude and listened with rapt attention
while the Lord with kind glances and smiles al¬
lowed me to rest and then spoke. (11) The Su-
Chapter 4
Vidura Approaches Maitreya
(1) Uddhava said: 'After, with the permis¬
sion of the brahmins, partaking of the
offerings they [the Yadus] drank liquor
that spoilt their minds so that they hurt
each other with harsh words. (2) At sun¬
set, they who lost their balance of mind
because of the faults made in that intoxi¬
cated state, saw the destruction with the
bamboos [with which they started fight¬
ing one another] take place. (3) The Su¬
preme Lord, who from His internal po¬
tency foresaw the end, went to the river
the SarasvatT and after sipping water He
sat down underneath a tree. (4) The Lord
vanquishes the distress of the ones who
surrender to Him and thus He who desired
the destruction of His family told me: 'You
have to go to Badarikasrama'. (5) But
because 1 could not tolerate it to be sepa¬
rated from His lotus feet I, against my bet¬
ter knowledge of His wish, followed the
Master, oh subduer of the enemy [Vidura].
(6) Then I saw how my Patron and Master,
He who does not need to take shelter, lost
Canto 3 - Part a 13
preme Lord said: 'I know from within what you in
the past desired when the wealthy ones who built
this world were making their sacrifices. I grant you
that what for the others is so difficult to achieve, oh
fortunate one: the association with Me you desire as
the ultimate goal of life. (12) This life is of all your
incarnations, oh honest one, the fulfillment because
you have achieved My mercy now you have seen
Me in the seclusion of quitting the worlds of
man. This is what you see when one is unflinching
in one's devotion [:Vaikuntha, freedom from fool¬
ishness]. (13) Long ago, in the beginning of crea¬
tion, 1 told Brahma on the lotus that came out of
My navel about the knowledge of the supreme
of My transcendental glories: I explained that
what the theists call the Bhagavatam.'
(14) With His favor of thus addressing me, I, who
at each instant was the object of the Supreme Per¬
sonality His mercy, saw how because of my emo¬
tion my hairs stood on end. With my eyes hazy
because of wiping my tears, I with folded hands said
faltering: (15) ‘Oh my Lord, for those who live in re¬
spect of Your feet that are so difficult to obtain, it is in
this world all a matter of the four goals of life
[dharma, artha, kama and moksa\ religiosity, eco¬
nomic development, sense gratification and liberation],
but 1 do not care for them so much oh Great One, I'm
rather concerned with serving Your lotus feet. (16) Even
though You have no desires You engage in all kinds of
activities, even though You're unborn You still
take birth, as the controller of eternal Time You
take nevertheless shelter of the fortress out of fear
for Your enemies and despite of enjoying within
Yourself, You lead a household life in the associa¬
tion of women; this bewilders the intelligence of
the scholars in this world. (17) You are never di¬
vided under the influence of time, yet You, in Your
eternal intelligence oh Master, call me in for con¬
sultation, as if You would be bewildered. But that
is never the case. That boggles my mind, oh
Lord. (18) If You deem me fit to receive it, then
please, my Lord, tell me - in order for me to
overcome worldly misery - in detail about the
complete of the knowledge concerning the mys¬
tery of the supremely enlightening nature of
Your Self, the way You told it the fortunate
Brahmajl.'
(19) Thus being prayed to by me from the core of
my heart, He, the lotus-eyed Supreme Lord of the
beyond, instructed me on His transcendental
situation. (20) Thus I have, to the instruction of
the Master, appreciated and studied the knowledge
of self-realization, in which I understood the path
by respecting His lotus feet. And so I reached, af¬
ter circumambulating Him, this place with sadness
in my heart because of the separation. (21) My
best one [Vidura], I am thus in pain without the
pleasure of seeing Him. And so I will, as He in¬
structed, go to Badarikasrama [in the Himalayas]
to enjoy the proper company. (22) There the
Supreme Lord as Narayana, incarnated in the form
of His humanity, and as Nara, in the form of a sage
amiable to everyone, for a long time was of severe
penance for the welfare of all living beings.'
(23) Sri Suka said: 'Hearing from Uddhava the
unbearable [news] of the annihilation of his
friends and relatives, the learned Vidura pacified
his rising bereavement by means of transcendental
knowledge. (24) As the great devotee of the Lord
and best among the Kauravas was leaving,
Vidura in confidence submitted the following to
this leading personality in the devotional service
of Krsna. (25) Vidura said: 'The Lord of Yoga
enlightened you on the mystery of the transcen¬
dental knowledge of one's own soul - be as good now
to expound on it so as to honor Visnu and the ser¬
vants who wander in the interest of others.' (26)
Uddhava then said: 'Turn to the worshipable
sage, the son of Kusaru [Maitreya] who stays
nearby. He was directly instructed by the Su¬
preme Lord when He left the mortal world.'
(27) Sri Suka said: 'With the overwhelming
emotion with which he on the bank of the
Sarasvatl river with Vidura discussed the nectar
of the qualities of the Lord of the Universe, the
night passed in a moment. Thereafter the son of
Aupagava went away.'
(28) The king [Panksit] asked: 'How could it be
that after the destruction that happened to the Vrsni
and Bhoja dynasty, the great leader in command
among them, the prominent Uddhava, was the only
one to remain after the Lord had completed His
pastimes as the Master over the three worlds?'
14 Snmad Bhagavatam - The Story of the Fortunate One
Chapter 5
Vidura Talks with Maitreya
(1) Sri Suka said: 'At the source of the celestial
river [the Ganges] Vidura, the best among the
Kurus who had come closer to the Infallible One,
sat before Maitreya Muni whose knowledge was
fathomless and with a perfect respect he from the
satisfaction of his transcendence politely asked
him questions. (2) Vidura said: 'For the sake of
happiness everyone in this world engages in frui-
tive activities, but by those activities one never
becomes happy or finds satisfaction, on the con¬
trary, one rather becomes unhappy that way.
(29) Sri Suka said: 'After Fie by the power of Time
had called for the end of His numerous family
through the curse of the brahmins and He was
about to give up His outer appearance He thought
to Himself: (30) 'When I have left this world the
knowledge of Myself and My shelter will with
Uddhava who is at present the foremost of the
devotees be in the right hands. (31) Uddhava is not
in the least inferior to Me inasmuch as he is never
affected by the material modes. Thus he [right¬
fully] may remain as the master of the knowledge
about Me which he can disseminate in this world.'
(32) After thus having received perfect instructions
from the spiritual master and source of all Vedic
knowledge of the three worlds he [Uddhava]
reached Badarikasrama feeling bliss¬
fully happy in being absorbed in the
Lord. (33) So also Vidura had such
an experience when he heard from
Uddhava how Krsna, the Supersoul,
extraordinarily had assumed a form
for His pastimes and most glori¬
ously had engaged with it. (34) His
entering a physical body is for the
persevering great sages as well as
for others a thing most difficult to
understand and for people with an
animal interest it is simply some¬
thing mad. (35) And now also
Vidura himself oh best among the
Kurus, overwhelmed by joy in ec¬
stasy could not help bursting in
tears when he thought of how
Krsna the Fortunate One had re¬
membered him during the mo¬
ments He left this earth.
(36) Oh best of the Bharatas, after
Vidura thus had passed his days on
the bank of the Yamuna [see
3:1.24], he reached the holy waters
of the Ganges where he met sage
Maitreya [the son of Mitra, his
mother].'
Canto 3 - Part a 15
Please, oh great one, kindly enlighten us on what
would be the right course in which circum¬
stances. (3) The great souls who are of sacrifice
wander around for the sake of the Lord of the
three worlds, because of their compassion for the
common man who turned his face away from
Lord Krsna and under the influence of the mate¬
rial world is always unhappy in neglect of his
duties to God. (4) Therefore oh greatest among
the saints, please instruct me on the path that is
favorable for us serving the Supreme Lord per¬
fectly who, residing in the heart of the living be¬
ings, awards the unalloyed devotee the knowl¬
edge of the basic principles [the Truth] with
which one learns the classical wisdom [the
Veda], (5) What does the self-sufficient Supreme
Lord and ruler of the three worlds all do when He
despite of being desireless accepts it to be incar¬
nate in order to arrange the maintenance of the
created universe? (6) How can He who with¬
draws to lie down in the ether and be uncon¬
cerned at the basis of the universe as the One
Lord of Unification, as the one and only original
master then again have an existence in the form
of the many different [avataras]! (7) Why is it
that, concerning the pastimes that He for the wel¬
fare of the twice-born, the cows and the devoted
ones displays in the transcendental activities of
His different incarnations, our minds never seem
to have enough in spite of time and again hearing
about the auspicious, nectarean characteristics of
the Lord? (8) What are the different principles on
the basis of which the Lord of all Lords generated
the different rulers and their higher and lower
worlds wherein, as known, all classes of beings
are differently occupied? (9) And please describe
to us, oh chief among the brahmins, how the crea¬
tor of the universe Narayana, the self-sufficient
Lord who for mankind is the way, put together all
the different forms, engagements and dispersed
cultures of the incarnated souls.
(10) Oh fortunate one, from the mouth of
Vyasadeva I repeatedly heard about the higher
and lower [nature] of these occupations, but
without the nectar of the talks about Krsna I am
little satisfied about these matters and the happi¬
ness derived from them. (11) Who can get
enough of the stories about Him whose feet are
the places of pilgrimage and who in society is
worshiped by the great devotees? When these
stories enter someone's ears they, because of the
love they bestow, cut asunder the ties of affection
a person has with his family! (12) Your friend sage
Krsna Dvaipayana Vyasa has described the tran¬
scendental qualities of the Supreme Lord in the
Mahabharata. That book is only there to draw the
attention of people who take pleasure in attending
to worldly topics towards the stories of the Lord.
(13) The weight of that belief gradually brings
about indifference for other matters. The one who
constantly remembers the Lord His feet has
achieved the bliss that without delay vanquishes
all miseries. (14) 1 pity all those ignorant poor
people who, in decay with the divinity of Time, in
the sinfulness of their pitiable state of igno¬
rance have turned away from the stories about the
Lord and waste the length of their lives with use¬
less philosophical exercises, imaginary purposes
and a diversity of rituals. (15) Therefore, oh Mai-
treya, you who as the friend of the distressed pro¬
motes the good fortune [of everyone], please de¬
scribe for our welfare of all topics the essence: the
talks about the Lord that alike the nectar of flow¬
ers constitute the glory of all pilgrimaging. (16)
Please tell us everything pertaining to the tran¬
scendental, superhuman activities accomplished
by the Lord in His with all potencies equiped em¬
bodiments for the sake of a perfect grip on the
maintenance and creation of His universe.'
(17) Sri Suka said: 'Thus as requested the great
sage, His lordship Maitreya, did Vidura for the
ultimate welfare of all the honor of giving an
exposition [on these matters]. (18) Sri Maitreya
said: 'My blessings, oh good one whose mind is
constantly fixed upon the Lord beyond the
senses. Your questioning me for the sake of all
is proof of the goodness of your mercy to
broadcast the glories of the soul in this world.
(19) Oh Vidura, 1 am not surprised that you
who accepted the Supreme Personality our
Lord, without any deviation of thought have
asked me these questions, for you were born from
the semen of Vyasa. (20) Because of a curse of the
powerful sage Mandavya Muni you have, from the
maidservant of the brother [VicitravTrya] and the
son of Satyavatl [Vyasadeva], taken birth as the
16 Snmad Bhagavatam - The Story of the Fortunate One
incarnation of Yamaraja, the controller of death
[see family tree]. (21) Your goodness is recognized
as one of the eternal associates of the Supreme
Lord. Upon His return to His abode He ordered
me to instruct you in spiritual knowledge. (22)
Therefore I shall now give you a systematic descrip¬
tion of the pastimes of the Supreme Lord in His
control over the enormously extended outer illu¬
sion for the sake of the creation, maintenance and
dissolution of the universe.
(23) Prior to the creation of the uni¬
verse the Supreme Lord, the Self and
master of the living beings, existed as
one without a second. It was His wish
[then] not to be manifested as [many]
individual soul[s], with [each] a vision
of his own and outer characteristics.
(24) He at the time being nothing of
that all, as a seer could not discern any¬
thing visible. Free to act to His wishes
He, with His inner potency manifested
but with His expansions and His mate¬
rial potency not manifested, felt as if He
did not exist. (25) That what He as the
perfect seer sees is energy character¬
ized by cause and effect. Oh fortunate
one, this energy with which the Al¬
mighty has built this world is called
mayd [illusory, bewildering]. (26) With
the effect of Eternal Time [kdla] upon
the three modes of this illusory en¬
ergy, the Supreme being, He who es¬
sentially is spiritual, generated the viril¬
ity [the valor, the manliness, the power]
by [entering the universe as] the person
[as the Purusa], (27) From the unmani¬
fested then by the interaction of time
came about the Mahat-tattva [the com¬
plete of the Supreme, the cosmic in¬
telligence]. This physical self that situ¬
ated in the totality drives away darkness and igno¬
rance is of an understanding nature and capable of
creating complete [spiritual] universes. (28) The
[sum total of manifestation] which thus consti¬
tutes a plenary expansion of guna, kdla and [jTv]-
atmd, forms the range of sight of the Personal¬
ity of Godhead. It is the reservoir, the reason for
existence, the self, of the many differentiated
life forms of this universe that urges on creative
effort.
(29) The Mahat-tattva transforming into the
material reality of ego consciousness manifests
itself in terms of cause, effect and doer. Thus we
have three kinds of ego that constitute a reflec¬
tion in the mind of [the gunas of] the self, the ma¬
terial elements and sentience: [respectively] bril¬
liance [ sattva ], ignorance [tamas] and variability
[rajas] . (30) With the principle of variability of the
ego [ vaikdrika\ a transformation is brought about
of the mind that in its emotionality calls for all the
God-conscious ones who constitute the basis of
the material knowledge concerning the phenome¬
nal world. (31) With the brilliance [taijasani] of
one's sense spiritual knowledge about fruitive ac¬
tivities [karma] dominates. (32) In ignorance
Canto 3 - Part a 17
[tamas] one arrives at the realization of the sub¬
tle sense objects [of imagined sounds and im¬
ages] of which the ether [their medium] consti¬
tutes the representation of the Supersoul. (33) Ma¬
terial energy is a partial mixture of time [the time
of expanding and contracting]. The Supreme Lord
glancing this over from the ether, thus being con¬
tacted created the transformation of that touch in
the form of air. (34) The air, also transformed by
the extremely powerful ether, gave rise to the form
of light and [the bio-electricity] of sense percep¬
tion by which the world is seen. (35) From the
interaction of the air and its bio-electricity with the
glance of the Lord [of the ether] there was by the
mixture of time a transformation of the material
energy that created the taste [for life] in water.
(36) The electrified water thus created due to the
transformation of the Supreme Spirit [of the ether]
glancing over the earth, led to the creation of the
quality of smell with the partly uniting of the ex¬
ternal energy with eternal time.
(37) Oh gentle one, understand that from the ether
onwards, all the material elements and the great
number of their superior and inferior qualities,
[owe their existence to] the finishing touch of the
Supreme. (38) The gods ruling over all these ma¬
terial elements are all part and parcel of Lord
Visnu. Embodied in the time-bound energy as par¬
tial aspects they fail in their personal duties and
express their honest feelings for the Lord. (39) The
gods said: 'Our obeisances at Your lotus feet oh
Lord, in distress we surrendered to them because
they are the protecting umbrella that offers all the
great sages shelter who vigorously fully put be¬
hind themselves all the great miseries of mate¬
rial life. (40) Oh Father, because of the fact that
in this material world oh Lord, the individual souls
are always embarrassed by the three miseries
[born from oneself, others and nature] they are
never happy, but attaining Your self oh Supreme
Personality, they obtain the shelter of the shade of
Your lotus feet and the knowledge. (41) At every
step taking to the shelter of the place of pilgrimage
of Your feet, the great sages, who on the wings of
the Vedic hymns with a clear mind search for Your
lotuslike face, find their shelter at the best of rivers
[the Ganges] that liberates from the reactions to
sin. (42) The meditation that with belief, simply
hearing and devotion cleanses the heart with the
strength of the knowledge of detachment, obliges
those who found the peace to head for the sanctu¬
ary of Your lotus feet. (43) Let us all seek the
shelter of the lotus feet of You who assumed the
forms of the avataras for the sake of the creation,
maintenance and dissolution of the universe. Oh
Lord, they constitute the refuge that awards the
courage of the devotees with remembrance. (44)
Because the people get entangled and are thus of
the material body in the mind of T and 'mine', they
are immersed in an undesirable eagerness and see
themselves far removed from You, even though
You are present in their bodies. Let us therefore
worship Your lotus feet, oh Lord. (45) They
[Your feet] cannot be seen by those who, under
the influence of the material world, by their sense
perception became alienated from the internal vi¬
sion oh Supreme One. But oh Greatness, for those
who do have the [inner] vision there are the pas¬
times of Your divine activities. (46) Oh Lord,
those who are seriously committed simply by
drinking the nectar of the talks attain the full ma¬
turity of devotional service, the true meaning of
renunciation, the intelligence in which one quickly
achieves the spiritual sphere where foolishness
and indolence have ended [Vaikuntha], (47) For
others of transcendental realization in the yoga
in which one conquers the very powerful material
world, You are also the one, pacifying Original
Person whom they enter. But while it for them is a
thing hard to accomplish that is not the case for
the ones who serve You. (48) Oh Original Lord,
we are therefore much obliged. Since we for the
sake of the creation of the world one after the
other were created and in the past were separated
as a consequence of what we did according to the
three modes of nature, we were caught in the net¬
work of our own pleasures and failed to stand
united in Your service. (49) Oh Unborn One, di¬
rect us in making our offerings at the right time
whereby we can share our meals and also all other
living beings can have their sustenance so that we
with our offerings of food can eat without distur¬
bance. (50) Oh Lord, You are of us the gods, the
God-conscious and our orders, the one unique
original primal person. You oh Lord are, although
You are unborn, for the material energy the cause
of the gunas and the karma, alike the seed that is
18 Snmad Bhagavatam - The Story of the Fortunate One
sown for begetting the species. (51) Oh Supreme
Soul, tell us what we, who were all created from
and for the totality of the cosmos, should do for
You and specifically grant us the vision of Your
personal plan. Please grant us the ability oh Lord,
to work and act according to Your special mercy
with us [the status-orientations and their transcen¬
dence] .'
Chapter 6
Manifestation of the Universal Form
(1) The wise [Maitreya] said: 'Thus the Lord was
faced with the fact that the progress of what was
created in the universe was suspended because of
a lack of coherence between His potencies [see
3.5: 48]. (2) At that time He simultaneously with
His supremely powerful potency that is known as
Kali, the goddess of the power to destroy, entered
all the twenty-three elements [the five elements
and their qualities, the five organs of action and
the senses and the three forms of individual
consciousness: mind, intelligence and ego;
compare 2.4: 23], (3) That entering later on of the
Supreme Lord in the form of the force of matter,
Kali, separately engaged all the living beings in
labor by awakening them from their unconscious
state to their karma. (4) When the twenty-three
principal ingredients thus by the will of God were
roused to [coherent] action, their combination led
to the manifestation of His plenary expansion of
the Original Person [in the appearance of the
Universal Form]. (5) The moment He thus
entered there with His plenary expansion [of the
material power], all the elements of creation that
thus found each other therein transformed into the
worlds of organic and anorganic existence. (6) He,
the Original Person, this [Garbhodakasayl] Visnu
called Hiranmaya, for a thousand celestial years
[one such year is a 360 years to man] resided
together with all that belonged to his goodness
within the egg-shaped universe supported by the
[causal] waters.
(7) With the content of that egg, the complete of
the gigantic person being put to work by His di¬
vine Self filled with His [female] power, He thus
divided Himself into one [consciousness], three
[identifications of the self] and ten [activities],
(8) This unlimited expanse is the self of the liv¬
ing entities, the first incarnation and plenary por¬
tion of the Supersoul, whereupon the aggregate
of all of them flourishes. (9) The threefold of the
gigantic form pertains to the three aspects of
adhyatmika [the self with its senses and mind],
adhidaivika [nature and all her gods] and
adhibhautika [the others and what more appears
to the senses], the tenfold relates to the [organs
of the] life force [or prana: hands, feet, anus,
the genitals, eyes, nose, ears, tongue, skin and
mouth; see brahma sutra 2.4: 5-6] and the one¬
ness refers to the heart. (10) The Lord beyond
the senses recalling the prayer of the deities of
the universe by His own radiance [thus] illu¬
mined the gigantic form for their understanding.
(11) Now listen to my description of the many
different ways of the demigods who then mani¬
fested as a consequence of His consideration.
(12) A mouth manifested and with that happening
it was the god of lire who among the directors of
the material world took his position along with his
power, the organ of speech with which one utters
words. (13) A palate appeared. It was the abode of
Varuna [the god presiding over the waters] who in
[the body of] the Lord among the directors of the
material world took his position along with his
power: the organ of the tongue with which one
tastes. (14) Next the nostrils appeared where the
two AsvinI Kumaras have their position with the
sense of smell with which one perceives odors
[see also 2.1: 29 and 2.5: 30]. (15) Eyes appeared
in the gigantic body which offered a position to
Tvastha, the director of light and the power of
sight by which forms can be seen. (16) Then the
skin of the gigantic form manifested, a position
taken by Anila, the director of the air with the
power of breath which enables the experience of
touch. (17) With the manifestation of the ears of
the gigantic form that position was occupied by
the deities of the directions [the Digdevatas] with
the power of hearing by which sounds are per¬
ceived. (18) Thereafter the [hair of the] skin of the
gigantic body manifested for the divinity of the
[herbs and plants with] the power to feel by means
of the hairs with which itching feelings are expe¬
rienced. (19) When the genitals of the gigantic
Canto 3 - Part a 19
form appeared the first one [Brahma, the Prajapati]
took his position with the function of semen with
which the pleasure [of sex] is experienced. (20)
An anus formed in the original embodiment offer¬
ing a position taken by the god Mitra with the
function of evacuation with which one defecates.
(21) With the manifestation of the hands of the
Universal Form the king of heaven Indra took his
position with the ability to handle matters with
which one makes one's living. (22) The legs of the
Universal Form that manifested were occupied by
Visnu, the godhead of the power of locomotion by
which one reaches one's destination. (23) When
the intelligence of the Universal Form manifested
de ruling godhead Brahma, the Lord of the spoken
word, found his position with the power of insight
with which one arrives at understanding. (24) Next
the heart of the Universal Being manifested in
which Candra, the god of the moon took his posi¬
tion with the function of mental activity because
of which one is lost in thoughts. (25) What next
came about in the Universal Form was the I-
awareness in which the identification with the
body [the 'false ego'] took its position [under the
rule of Lord Rudra] with the function of karma by
which one engages in concrete activities. (26)
What followed was the manifestation of the spiri¬
tual essence of goodness in the gigantic body in
which the complete[ness, of the mahat-tattva]
found its place with the power of consciousness by
means of which one cultivates wisdom.
(27) From the head of the Universal Form the
heavenly worlds manifested, the earthly places
originated from His legs and the sky rose from His
abdomen. In those areas the enlightened souls and
other living beings are found who evolved as a
result of the operation of the three modes of na¬
ture. (28) By the infinite mode of goodness [of
sattva ] the gods found their place in the heavens
whereas all the human beings who on earth live by
the nature of their passion [rajas] are subordinate to
them. (29) Those of the third kind are as the associ¬
ates of Rudra because of their nature [of tamas]
found in the region of the atmosphere - the navel of
the Lord - situated in between the other two.
(30) Spiritual wisdom, generated from the mouth
of the Universal Form, oh chief of the Kuru dy¬
nasty. Those who are inclined to this wisdom be-
20 Snmad Bhagavatam - The Story of the Fortunate One
came the leading order [the chief varna ] of soci¬
ety. They, the brahmins, are the recognized teach¬
ers and spiritual spokesmen [the gurus]. (31) The
power to protect the citizens manifested from the
arms [of the gigantic body]. They who exercise
that power [the ksatriyas or rulers] are the fol¬
lowers [of the brahmins] and deliver, as represen¬
tatives of the Supreme Personality, the other
classes from the vice of disturbing societal ele¬
ments. (32) For the production and distribution
of the means of livelihood the mercantile commu¬
nity [the vaisyas ], whose occupation it is to take
charge of provisioning all man, generated from the
thighs of the Almighty. (33) From the legs of the
Supreme Lord the service manifested which is of
prime importance to the fulfillment of all sacred
duties. It is traditionally the profession of the la¬
borer [the sudra] by which the Lord is satisfied
[*]. (34) In order to purify their soul all the classes
in society under the lead of their spiritual teachers
with faith and devotion by means of their occupa¬
tional duties worship the Lord from whom they
generated along with their duties.
(35) Who can estimate, oh Vidura, the totality of
this form of the divine operating Self of the Su¬
preme Lord that manifested by the strength of the
deluding material oneness [of His internal po¬
tency, yogamdya ]? (36) O brother, nevertheless I
will give a description as far as my intelligence
permits and my knowledge allows of what 1 heard
about the glories of the Lord that purify, for with¬
out speaking up [about Him] we wander off in
untruth. (37) One says that the One Beyond Com¬
pare is attained by discussions about the Supreme
Personality that were piously handed down
through history for the glorification of His activi¬
ties. Also the ear is served best by the nectar of the
transcendental message as prepared [in writing] by
the learned. (38) My dear son, were the Glories of
the Supreme Soul known by the original poet
[Brahma] after his intelligence for a thousand ce¬
lestial years had matured in meditation?
(39) Therefore, when even those skilled in creating
illusions have no knowledge because they - as also
the one self-satisfied [Creator] personally - are un¬
der the spell of the bewildering potencies of the
Supreme Lord, then what may one expect from oth¬
ers? (40) Him out of our reach intangible for our
ego, mind and words as also for the respective
gods, we offer our obeisances.'
*: Sastri GosvamI in this context remarks that the
laborer, the sudra, occupies an important place
Canto 3 - Part a 21
among the classes in society. Of the four pu-
rusarthas, the civil virtues, the brahmin stands
for moksa, or liberation. The ksatriya is there for
the regulation of sense gratification, kama, and
the vaisya is there for the purpose of distributing
the welfare, artha. But the laborer in fact makes
possible the religiosity, the service to God, of all
the other occupational duties. He who simply
serves, is there just as well for the dharma.
Chapter 7
Further Inquiries by Vidura
(1) Sri Suka said: 'Thus speaking with Maitreya
Muni, the learned son of Dvaipayana Vyasa,
Vidura, respectfully expressed a request. (2)
Vidura said: ‘Oh brahmin, the Supreme Lord is
the unchangeable one of
the complete whole. How
can despite of Him being
outside of the modes His
pastimes take place of act¬
ing with the modes of na¬
ture? (3) Boys who want
to play with other boys are
enthused in the matter of
playing, but in what re¬
spect is that different with
someone who is self-
satisfied and at all times
detached? (4) The creation
of this universe was
caused by the deluding
potency of the Lord Him¬
self that engaged the three
modes of nature. And
through her He also main¬
tains and destroys the uni¬
verse. (5) How can He, the
Pure Self whose con¬
sciousness is never obscured by time or circum¬
stance, or because of Himself, of others or because
of what manifested [as nature], [be situated in the
normal position of a living entity and] be associ¬
ated with nescience? (6) How can the one Su¬
preme Lord who is present in every range of the
lives [in all ksetras ] of all living beings [see also
B.G. 13: 3] run into any karmically settled mis¬
fortune or obstruction? (7) Oh learned one, be¬
cause of the ignorance 1 suffer from, my mind
gives me trouble. Therefore, oh great one, please
drive away the great impurity of my mind.'
(8) Sri Suka said: 'The sage this way urged on by
Vidura in his anxiety to find out about the reality,
acted surprised and then without hesitation gave a
God-conscious reply. (9) Maitreya said: 'It is con¬
tradictory to say that the Fortunate One is subject
to material illusion on the one hand and that He is
free from imperfections and bondage on the other
hand. (10) Because of such a contradiction about
the soul a person loses his way, which works like
from the outside looking at oneself with one's
head cut off. (11) The way by the quality of water
the moon reflected in it is trembling, the quality of
the body offers an illusory image to the seer who
differs from it. (12) In this earthly existence that
[illusion] gradually diminishes when one, in rela¬
tion to the Fortunate One being united in devotion
[in bhakti-yoga], by the mercy of Vasudeva en¬
gages in detachment. (13) When the senses in the
transcendence unto the Lord have turned away in
the direction of the seer who is the soul, the miser-
22 Snmad Bhagavatam - The Story of the Fortunate One
ies are completely vanquished as if one has en¬
joyed sound sleep. (14) For those who feel at¬
tracted to serve in the dust of His lotus feet it thus
goes without saying that all misery finds its end by
repeatedly speaking about and hearing of the
qualities of Murari, Krsna the slayer of Mura.'
(15) Vidura said: ‘Oh powerful sage, now that
you've cut down my doubts with the weapon of
your convincing words, oh lord of opulences, my
mind concerning the two [of God and the living
being] has arrived at a perfect union. (16) Oh
learned one, you're perfectly right in stating that
[reasoning from] the deluding energy of the Lord
is not the path for the soul to follow; it proves it¬
self as meaningless when one goes without the
basis of the Supreme source apart from which one
misses the point. (17) In this world the ignorant
fool as also he whose intelligence has returned to
the transcendental position enjoys happiness,
whereas persons positioned in between these two
have to suffer. (18) Now that I have the insight
and am convinced of the fact that one abiding by
outer appearances misses the essence, misses the
soul, I with the serving of your feet am able to
forsake [the wrong notion that the Supreme One
would be subject to illusion], (19) In serving the
immutable Personality of Godhead who is
the enemy of the demon Madhu, one develops in
different relationships [or rasas ] with the lotus
feet [step by step] the intensity that vanquishes
distress. (20) Those who are of little austerity are
rarely seen on the path of service towards the
Kingdom of God [Vaikuntha] where the Lord is
always glorified by the gods as the controller of all
living beings.
(21) After the creation of first the complete of the
material energy, in a gradual process of differen¬
tiation [evolution] the universal form manifested
along with its senses and organs in which later on
the Almighty One entered [for His incarnations].
(22) He who is called the original person has thou¬
sands of limbs, legs and hands and is home to all
the worlds of the universe with all the life that has
its existence on them. (23) You explained how
there are three kinds of life [to the modes] in
which one has ten kinds of life-force with the
[five] senses and their [fivefold] interest. Please
describe now to me what the specific powers of
the societal divisions are. (24) In these [divisions]
that prowess has, with the sons, grandsons and
family members of the different generations,
spread itself in the different forms of existence.
(25) Who are the original progenitors [the Prajapa-
tis] evolved by their original leader [Brahma]?
What are the generations of these fathers of man¬
kind and what generations followed them? And
what Manus ruled over the different manvantaras
[cultural periods]? (26) What worlds are there
above and below the earthly worlds, oh son of
Mitra? Please describe what their positions and
sizes are as also the measures and proportions of
the earthly worlds. (27) Tell me what the genera¬
tions and subdivisions are of the infrahuman, hu¬
man and superhuman living beings the way they
are born from eggs, wombs, from moisture
[micro-organisms] and from earth [de plants]. (28)
Kindly describe the incarnations according to the
modes of nature for the sake of the creation, main¬
tenance and destruction of the universe [Brahma,
Visnu and Siva] as also the magnanimous activi¬
ties of the Personality of Godhead living with the
Goddess of Fortune [Srinivasa] who constitutes
the ultimate shelter.
(29) What are the divisions of societal status
[varna\ and spiritual order [asrama\ and what are
their features, how do they behave and what is
their character? What are the birth and activities of
the sages and what are the divisions of the Veda?
(30) What oh master are all the ceremonies of sac¬
rificing and what are the different ways of the
yoga perfections, of the analytical study of knowl¬
edge and of relating to the Personality of God with
regulative principles? (31) What are the ways fol¬
lowed by the faithless and what are their short¬
comings? What is the situation of those who stem
from mixed marriages and what is the destiny of
life of the many types of individual souls accord¬
ing to the modes they follow and the kinds of la¬
bor they perform? (32) How can the different in¬
terests of religiosity, economic development,
sense-gratification and salvation, the different
means of livelihood, the codes of law, the scrip¬
tural injunctions and the different regulative prin¬
ciples be balanced? (33) Oh brahmin, how are the
periodical offerings [of Sraddha] regulated to
Canto 3 - Part a 23
sages so well versed in the stories [Puranas], was
most delighted to hear these questions posed by
the chief of the Kurus and thus being urged to the
topics about the Supreme Lord, he with a smile
gave Vidura his reply.'
Chapter 8
Manifestation of Brahma from
Garbhodakasayl Visnu
(1) Sri Maitreya said: 'The descendants of King
PUru deserve it to be honored because their kings
are chiefly devoted to the Supreme Personality;
and with you who are also born in this chain of
devotional activity in respect of the Invincible One,
there is step by step [with every question you ask]
constantly new light shed on this subject matter. (2)
Let me therefore now discuss this Bhagavatam, this
honor the deceased and to respect what the fore¬
fathers have created and how are the times settled
in respect of the positions of luminaries like the
planets and the stars? (34) What may one expect
from charity, penance and the endeavoring for res¬
ervoirs of water and how are the duties described
for someone away from home and for a man in
danger? (35) Please describe to me oh sinless one,
how He, the Supreme Person, the Father of Relig¬
ion and Controller of All, can be satisfied com¬
pletely and who of us could do that? (36) Oh best
among the brahmins, the spiritual masters who are
so kind to the needy tell their devoted disciples
and sons even what they did not ask for. (37) Oh
supreme master, how many dissolutions [or end
times] are there for the elements of nature? Who
are they who are saved then and who are they who
[being of praise] may serve Him? And who may
merge with Him when He goes asleep? (38) And
what is the nature and identity of the individual
person and of the Supreme, what is the leading
motive of the Vedic wisdom
and what moves the guru and
his disciples? (39) Spotless
devotees speak of this source
of knowledge in the world.
How would someone on his
own accord have knowledge
of devotional service and de¬
tachment?
(40) All these questions I
have asked in my desire to
know about the pastimes of
the Lord. Please answer them
as a friend to me [and every¬
one else] who in his igno¬
rance lost his vision with the
external energy. (41) Oh spot¬
less sage, the assurance of an
existence free from fear one
obtains from someone like
you cannot in any way be
compared to the liberation
offered by all the Vedas, sac¬
rifices, penances and charity.'
(42) Sn Suka said: 'He [Mai¬
treya], the chief among the
24 Snmad Bhagavatam - The Story of the Fortunate One
Vedic supplement which originally by the Supreme
Lord in person was spoken to the wise for the
mitigation of the great distress of the human
beings who experience so little happiness.
(3) The son of Brahma [Sanat-kumara] as the
leader of the great sages [the four boy-saints, the
Kumaras], just like you inquired after the truth
concerning the Original Personality with Lord
Sankarsana [the first plenary portion and compan¬
ion of the Lord] who undeterred in His knowledge
resides at the basis of the universe. (4) He in that
position with Him whom one in great esteem calls
Vasudeva had turned His vision inwards, but to
encourage the highly learned sages He forthwith
slightly opened His lotuslike eyes. (5) With the
hairs on their heads wet from the water of the
Ganges they touched the shelter of His lotus feet
that is worshiped by the daughters of the serpent-
king with great devotion and various paraphernalia
in the desire for a good husband. (6) Known with
His pastimes they with words and great affection in
rhythmic accord repeatedly glorified the activities
while from the thousands of raised hoods [of An-
anta, the serpent king] the glowing effulgence
emanated of the valuable stones upon their thou¬
sands of helmets. (7) Oh Vidura one says that He
then discussed the purport of the Bhagavatam with
Sanat-kumara who had taken the [yoga] vow of
renunciation and, as was requested, passed it on to
Sankhyayana who had also taken the vow. (8)
When the great sage Sankhyayana as the chief of
the transcendentalists reciting this Bhagavatam
[thereafter] expounded on it, the spiritual master
Parasara whom I followed as also Brhaspati were
present. (9) Urged on by sage Pulastya he
[Parasara] kindheartedly told me this finest one of
the Puranas which 1 on my turn will relate to you,
my dear son, for you are an ever faithfull follower.
(10) At the time the three worlds were sub¬
merged in the waters He [Garbhodakasayl
Visnu] was lying down there with nearly closed
eyes upon the snake bed Ananta desiring nothing
more but the satisfaction of His internal potency.
(11) The way the power of fire is hidden in wood
He resided there in the water keeping all that ex¬
isted in the subtle of His transcendental body from
where He gives life in the form of Time [kdla\.
(12) For the duration of thousand times four yugas
[4.32 billion years] He lay asleep with His internal
potency for the sake of the further development -
by means of His force called kdla [time] - of the
worlds of the living beings who depend on fruitive
activities. That role gave His body a bluish look
[the blue of the refuge of the vivifying water]. (13)
In accordance with the purpose of His internal
attention for the subtle subject matter, there was in
due course of time because of the material activity
of the modes of nature, the agitation [of the primal
substance] that then most subtly broke forth from
His abdomen [from the ether], (14) With the Time
that roused the karma into activity, soon from the
original self [of Visnu] with that [agitation] a lotus
bud appeared that just like a sun illumined the vast
waters with its effulgence.
(15) That lotus flower of factually the universe
was entered by Visnu in person as the reservoir of
all qualities from which, so one says, He in the
beginning generated the personality of Vedic wis¬
dom, the controller of the universe who is the self-
bom one [Brahma], (16) [Brahma] in that water
situated on the whorl of the lotus could not discern
the world and spying all around in the four direc¬
tions he thus received his four heads. (17)
[Brahma] seated upon and sheltered by the lotus
flower that because of the stormy sky at the end of
the yuga had appeared from the restless waters,
could in his bewilderment not fathom the mystery
of creation nor understand that he was the first
demigod. (18) 'Who am I, seated on top of this
lotus? Wherefrom has it originated? There must be
something in the water below. Being present here
implies the existence of that from which it
sprouted!' (19) This way contemplating the stem
of the lotus, he by following that channel in the
water towards the navel [of Visnu], despite of his
entering there and extensively thinking about its
origin, could not understand the foundation. (20)
Groping in the dark oh Vidura it with his con¬
templating this way thus came to pass that the
enormity of the three-dimensional of time [tri-
kdlika ] came about which as a weapon [a cakra ]
inspires fear in the embodied, unborn soul by
limiting his span of life to a hundred years
[compare 2.2: 24-25],
Canto 3 - Part a 25
(21) When he failed to achieve the object of his
desire the godhead gave up the endeavor and
seated himself upon the lotus again to control with
confidence step by step his breath, withdraw his
mind and unify his consciousness in meditation.
(22) [Thus] practicing yoga for the duration of his
life the unborn one in due course of time devel¬
oped the understanding and saw how in his heart
out of its own that manifested what he could not
see before. (23) On the bed of the completely
white gigantic Sesa-naga [snake] lotus flower the
Original Person was lying all alone under the um¬
brella of the serpent hood that was bedecked with
head jewels by the glow of which the darkness in
the water of devastation was dissipated. (24) The
panorama of His hands, legs, jewels, flower gar¬
land and dress derided the green coral of the eve¬
ning splendor of the sun over the great, golden
mountain summits with their waterfalls and herbs,
flowers and trees. (25) With the beauty of the di¬
vine radiance of the ornaments that dressed His
body, the length and width of the measurement of
His transcendental presence covered the totality of
the three worlds with all their variety.
(26) According to the desire of the human being
who in worship of the lotus feet - that reward with
all what is longed for - follows the path of devo¬
tional service, He in His causeless mercy showing
the moonlike shine of His toe- and fingernails thus
revealed the most beautiful [flowerlike] division.
(27) With the expression of His face acknowledging
the merit of each, He vanquishes the worldly distress
with the bedazzlement of His smiles, the decoration
of His earrings, the rays reflected from His lips
and the beauty of His nose and eyebrows. (28)
Dear Vidura, the waist was well decorated with a
belt and cloth with the saffron color of kadamba
flowers, there was a priceless necklace and on the
chest there was the attractive SrTvatsa mark [a few
white hairs]. (29) The way trees in the world have
their separate existence and with their thousands of
branches spread their high value [of flowers and
fruits] as if they're ornamented with precious
jewels, so too the Lord, the ruler of Ananta,
[Garbhodakasayl Visnu] is ornamented with the
hoods above His shoulders. (30) The Supreme
Lord as a mountain surrounded by water is the
abode for all beings mobile and immobile and as
the friend of Anantadeva with his thousands of
golden helmets [and jewels], He with His Kaus-
tubha jewel manifests Himself thereto as a moun¬
tain range of gold in the ocean. (31) [Brahma
found that] surrounded by the flower garland of
His personal glories in the form of the sweet,
beautiful sounds of Vedic wisdom, the Lord of
the sun, the moon, the air and fire was most diffi¬
cult to reach because He, fighting for the duty,
wandered around in the three worlds. (32) Thus it
happened that the godhead of the universe, the
creator of destiny, could behold His navel, the
lake, the lotus flower, the waters of destruction,
the air with its winds and the sky, but could not
glance beyond the created reality of the cosmic
manifestation. (33) With the reach of that vision
he as the seed of all worldly activities was in¬
vigorated by the mode of passion, and thus, con¬
sidering the living beings eagerly procreating,
prayed to create in service of the worshipable
One of transcendence on the path of the steadfast
soul.'
Chapter 9
Brahma’s Prayers for Creative
Energy
(1) Brahma said: 'Today, after a long time [of pen¬
ance], I have come to know You and can say that it
is really a shame for embodied beings not to have
knowledge of Your ways as the Supreme Lord.
There is none beyond You, oh my Lord, and any¬
thing that appears to be so can never be the abso¬
lute, for You are [the transcendence of] the greater
reality to the modes of the material energy that lost
its equilibrium. (2) That [greater] form is always free
from the darkness of matter because You in the be¬
ginning for the sake of the devotees manifested
Your inner potency, the potency that is the source
of the hundreds of avataras and from which 1 also
found my existence upon the lotus flower sprout¬
ing from Your navel. (3) Oh my Lord, beyond this
[source] I see no other superior to Your eternal
form full of bliss that is free from change and de¬
terioration of potency. You are the one and only
Creator of the cosmic manifestation and the non¬
material Supreme Soul itself. I who take pride in
26 Snmad Bhagavatam - The Story of the Fortunate One
the identification with the body and senses am
surrendered to You. (4) That form, or however You
make Your presence, is all-auspicious for the en¬
tire universe and beneficial to our meditation, and
You, Supreme Lord who have manifested Yourself
to us devotees, I offer my obeisances. For You I
perform that what is neglected by persons
who head straight for hell in their appetite for
material matters. (5) But those who hold on to
the flavor and smell of Your lotus feet that is
carried by the sounds of the Veda that reaches their
ears, accepted by their devotional service Your
transcendental course. For those who are Your
devotees there is never the separation from You
[installed] on the lotus of their hearts oh Lord. (6)
Till that is the case there will be fear because of
the wealth, the body and the relatives, and the
lamentation and desire as also the avarice and con¬
tempt will be great. Until that time, as long as the
people of the world do not take to the shelter of
the security of Your lotus feet one will, undertak¬
ing according to the perishable notion of owning
things, be full of anxieties. (7) Flow unfortunate
are they who are bereft of the memory of Your
topics! Tied down by inauspiciousness and bereft
of good sense, they act to their desires finding
happiness for only a brief moment. They are poor
fellows whose minds are overwhelmed by greed
and whose activities are full of stress. (8) Their
always being troubled by [neurotic] hunger, thirst
and their three humors [mucus, bile and wind],
winter and summer, wind and rain and many other
disturbances as also by a strong sex drive and in¬
escapable anger, I consider all together as spiritu¬
ally most unbearable, oh Man of the Great Strides.
It aggrieves me a lot. (9) As long as a person under
the influence of the material illusion is a servant of
his senses and is faced with an existence of being
separated in a body oh Fortunate One, such a one
oh Lord, will not be able to overcome the cycle of
repeated births in the material world. Even though
working for outer results carries no factual mean¬
ing [to the soul], it will bring him endless miser¬
ies. (10) During the day they are engaged in stress¬
ful labor and at night they suffer insomnia because
of their ruminations that constantly disturb their
intelligence and sleep. The divine order frustrates
their plans and also those sages oh my Lord, who
turned against Your topics, will have to keep wan¬
dering around in this world. (11) Directed at You
for a hundred percent united in devotion, with You
residing on the lotus of their hearts, the devotees
who are on the path of listening oh my Lord, see
how You, in the here and now, in Your causeless
mercy exactly manifest that transcendental form
they had in mind of You who are glorified by so
many. (12) You're never that much pleased by
pompous arrangements with a lot of paraphernalia
of high-class servants who are of worship with
hearts full of all kinds of desires. For You, the
variously perceived Unique and Only Well-wisher,
the Supersoul within the living entities, are there
to show all living entities Your causeless mercy
and cannot be achieved by those who settle for
what is man-made and temporal [ asat ]. (13) The
correct, infallible course [the dharma] to be fixed
upon is therefore the people's worship which, with
different fruitive activities, charities, difficult pen¬
ances and transcendental service, is performed for
simply pleasing You, the Fortunate One.
(14) Let me offer my obeisances to You, the Su¬
preme One who always by the glories of His tran¬
scendental form distinguishes Himself in enjoying
the pastimes of His cosmic creation, maintenance
and destruction. Unto You, the Transcendence
whom one realizes by intelligently dealing with
the illusory diversity, I offer my obeisances. (15) I
take refuge in the Unborn One whose names rep¬
resenting His incarnations, transcendental qualities
and activities open the way to immortality. When
they, even unconsciously, are invoked the moment
one leaves this life they immediately remove the
accumulated sins of many, many lives so that one
attains Him. (16) He, the Almighty Personality,
who for reasons of maintenance, creation and dis¬
solution penetrates [this world] with three trunks -
I, Siva and Himself - grew rooting in the soul as
the one and only to the many branches [of relig¬
ion], Him, the Personality of Godhead, this tree of
the planetary systems, I offer my obeisances. (17)
As long as the people of the world are engaged in
unwanted activities and in the activities of their
self-interest despise the by You as beneficial pro¬
nounced devotional activities, the struggle for ex¬
istence of these people will be very tough and un¬
der Your Vigilant Rule [of Time] lead straight to a
shambles. Let there be my obeisances unto You.
Canto 3 - Part a 27
(18) Even I existing in a place that lasts for two
par dr dims [2 x 50 years, with one day and night
being two times 4.32 billion earthly years: 311.04
trillion years], being respected in all the worlds
and having undergone severe penances for many
years for my self-realization, fear You. To You 1
offer my respectful obeisances my Lord, oh Su¬
preme Personality and enjoyer of all sacrifices.
(19) Desiring to fulfill Your obligations You mani¬
fest Your transcendental pastimes by the grace of
Your will projecting Yourself in the different life
forms of the animals, human beings and gods. In
spite of appearing in Your divine form you are
never under the influence of the material energy. I
offer my obeisances to that Lord of the Opulences,
the Supreme Personality. (20) And also the igno¬
rance [ avidya ] that is known in five ways [see fur¬
ther 3.12: 2] does not affect You. On the contrary,
You are as kind amidst the violent series of waves
in the waters lying on the snake bed to be in touch
[with Ananta Sesa] and to slumber carrying all the
worlds in Your abdomen for the sake of their
maintenance. And with that You show the
[intelligent] human being Your happiness.
(21) Him by the power of whom I, from the
lotus house sprouting from the navel, mani¬
fested to assist, by His grace, Him, the wor-
shipable one, in the creation of the three
worlds; He who has the universe in His ab¬
domen and whose eyes after the end of His
yogic slumber are blossoming like lotuses, I
offer my obeisances.
(22) May He, the Lord of all universes, the
one friend and philosopher, the Supersoul
who by the mode of goodness as the Su¬
preme Lord of the six opulences [beauty,
intelligence, penance, power, fame and
wealth] brings happiness, grant me the
power of introspection so that I will be able
to create as before this universe as a surren¬
dered soul dear to Him. (23) To this bene¬
factor of the surrendered soul, who enjoys
with the Goddess of Lortune [LaksmI]
whatever He may enact from His internal
potency with accepting His incarnations of
goodness, 1 pray that I gifted with His om¬
nipotency may be of service and that I, in
spite of the material affection of my heart,
will also be able to stop with it. (24) I pray that I,
who as the energy of the total universe was born
from the lake of the Supreme Person His navel for
the sake of the manifestation of the variegatedness
of His unlimited power, may not suffer the misfor¬
tune of losing sight of the sound vibrations of the
Vedic truth. (25) And may He, the Supreme Lord
who is of an endless mercy in His ultimate love
and smiles, open His lotus eyes so that the cosmic
creation may flourish and find the glory when He
with His sweet words as the oldest and Original
Person takes away our dejection.'
(26) Maitreya said: 'After he thus, in having ob¬
served the source of His appearance, with pen¬
ance, full of knowledge and a focussed mind, to
the best of his ability had given thought to the
words of his prayer, he fell silent like being tired.
(27-28) When MadhusOdana [Krsna as the killer
of Madhu] saw the sincerity of Brahma and how
depressed he was about the devastating waters of
the age and at a loss about the different positions
28 Snmad Bhagavatam - The Story of the Fortunate One
of the worlds, He in deep thoughtful words ad¬
dressed him in order to remove his anxiety.
(29) The Supreme Lord said: 'You who have the
depth of all Vedic wisdom, do not despair about
the endeavor of creation. What you have set your¬
self to and pray for, I have arranged already. (30)
To be sure of My support you must as before have
to be of penance and serve the principles of
knowledge. By these qualities you will see all the
worlds laid open within your heart, oh brahmin.
(31) Thereafter, when you connected in devotion
are fully absorbed in the universe, you will see Me
spread throughout oh Brahma and that you includ¬
ing all the worlds and the beings, are part of Me.
(32) When you see Me in all living entities and in
the universe like fire present in wood, you without
doubt that very instant will be able to leave the
weakness behind. (33) As soon as you are free
from the gross and subtle self and your senses are
no longer controlled by the modes of nature, you
will, in approaching Me, see your pure essence
[svanlpa] and enjoy the kingdom of heaven. (34)
With your desire to expand the varieties of service
and increase the population innumerably, your
soul will never be saddened in this matter because
My mercy is unbounded. (35) You are the original
sage; the vicious mode of passion will never en¬
croach upon you because, despite of the fact that
you generate progeny, your mind will always be
compacted in Me. (36) Even though I for the con¬
ditioned soul am difficult to know, I today am
known by you because you understand Me as not
being a product of matter, the senses, the modes or
the bewilderment of the self. (37) I showed Myself
to you when you, in contemplating the source of
the lotus through its stem in the water, tried to fig¬
ure Me out. (38) Your prayers for Me oh Brahma,
about My stories and enumerating My glories or
about your penance and your faith, you may all
consider a result of My causeless mercy. (39) May
all benediction rest upon you who in your desire
prayed for the victory of all the worlds by describ¬
ing so nicely My qualities and transcendental po¬
sition. I am most pleased by you. (40) Anyone
who regularly prays these verses as stated will by
his worship very soon see all his desires fulfilled,
for I am the Lord of all benediction. (41) By
means of good works, penances, sacrifices, chari¬
ties and absorption in yoga satisfying Me, the hu¬
man being will find his ultimate success so is the
opinion of those who know the Absolute Truth.
(42) Because 1 am the Supersoul, the director of
all other souls and the dearest one of all that is
dear, one should make sure to dedicate all one's
attachment to Me, for the love one has for one's
body and other things is there on account of Me.
(43) And now generate with the control of your
knowledge of the Veda and with your body, who
both directly owe their existence to the [Su¬
per] soul, as is customary the lives of all to be de¬
votedly attached to Me.'
(44) Maitreya said: 'After thus having instructed
him, the creator of the universe, the primeval,
original Lord in His personal Narayana form dis¬
appeared from sight.’
Chapter 10
Divisions of the Creation
(1) Vidura said: 'How many living beings were by
the almighty grandfather of all creatures on this
planet created from his body and mind after the
disappearance of the Supreme Personality? (2) Be
so kind to eradicate all my doubts and describe
from the beginning to the end everything I asked
you, oh best among the ones of vast knowledge.' "
(3) Sota said [see Canto 1]: “Oh son of Bhrgu
[Saunaka], the great sage, the son of Kusara
[Maitreya] thus being stimulated by Vidura felt
pleased and answered the questions speaking
from his heart.
(4) Maitreya said: 'Brahma thus for the sake of the
soul engaged himself in penance for a hundred
celestial years the way the unborn One, the Su¬
preme Lord told him to. (5) He who was born on
the lotus, then saw how the lotus upon which he
was situated and the water surrounding it were
moved by the wind that was propelled by the
power of eternal Time. (6) Because of his penance
having increased his transcendental knowledge
and self-awareness he had matured in practical
knowledge, and with that power he took in the
Canto 3 - Part a 29
(11) Maitreya said: 'It
[Eternal Time] is the source
of the different [organic
and anorganic] interactions
of the modes of nature, it is
undivided and unlimited
and it is the instrument of
the Original Person who
through His pastimes cre¬
ated the material life of the
soul. (12) Time [kala] is
the hidden, impersonal fea¬
ture of God by means of
which the cosmic creation
in the form of material en¬
ergy was separated from
the Supreme Lord as His
objective manifestation, as
the phenomenal that was
established by Visnu's be¬
wildering potency. (13)
The way it [Eternal Time]
is there in the present, it
was there in the beginning
and will be there hereafter.
wind along with the water. (7) When he saw how
widespread the lotus was upon which he was situ¬
ated he thought to himself: 'I will with this [lotus
in these time stirred waters] bring back to life all
the worlds who in the past have merged in me.' (8)
By the Supreme Lord being encouraged to engage
in action, he entered the whirl of the lotus and di¬
vided the complete in three main divisions he fur¬
ther distributed over fourteen subdivisions [see
also 2.5: 42], (9) These different circumstances of
life of the individual souls, together constitute the
consequence of their [more or less] selfless per¬
formance of duty in relation to the Supreme Per¬
sonality.'
(10) Vidura said: 'Discussing the variety of differ¬
ent forms of the Lord, the wonderful actor, you
spoke about eternal time as one of His names. Oh
brahmin, can you please describe to us how time
factually makes its appearance, oh master, what
are its characteristics?'
(14) The conditioning [or
creation] that took place
because of it is divided in nine according to its
material modifications [or modes: passion, good¬
ness and ignorance], according to the material
qualities of eternal time [movement, knowledge
and inertia], and depending its three types of dis¬
solution [with time: the ending of humans, of ani¬
mals and of the inertial realm of plants and the rest
of the universe]. (15) The first one [the mahat-
tattx’a, of the goodness] is the complete of the
creation that emanated from the Lord with the
three modes in interaction. The second one [of
passion] is the I-awareness [or ego] from which
proceeded material objects, material characteris¬
tics and material activities. (16) The third type of
creation is that what was created as a mixture of
matter [of ignorance] and [in the form of living
beings] is of sense perception. Lourth there are the
goods to the senses that constitute the practical
basis of material knowledge. (17) The interaction
[the movement] to the mode of goodness and the
consequent mind results in the deities [ruling the
30 Snmad Bhagavatam - The Story of the Fortunate One
senses] who constitute the fifth kind of creation.
Sixth there is the darkness of creation [the slow¬
ness of matter] that turns masters into fools. (18)
These are the six primary material creations. Now
hear from me about the three secondary creations
[of plant, animal and man] produced by the al¬
mighty incarnation of passion [Brahma] who is the
intelligence of the Lord.
(19) The seventh main division of creation con¬
cerns the six kinds of beings who do not move
around: trees bearing fruit without flowers, plants
and bushes that exist until the fruit has ripened, the
creepers, the pipe-plants, creepers without support
and fruit trees that blossom. (20) These beings
who seek their sustenance upwards, are practi¬
cally unconscious with only an inner feeling and
are of many varieties. (21) The eighth creation
concerns the species of lower animals. There are
twenty-eight different kinds of them and they are
considered to have no knowledge of their destiny,
to be of an extreme ignorance, to discriminate by
smell and have a poorly functioning conscience.
(22) Oh purest one, the cow, the goat, the buffalo,
the antelope, the hog, the gavaya [a type of oxen],
the deer, the sheep and the camel all have split
hooves. (23) The ass, the horse, the mule, the
gaura, the sarabha-bison and the wild cow have
only one toe. Oh Vidura, just let me tell you now
about the animals with five nails. (24) They are the
dog, the jackal, the fox, the tiger, the cat, the rab¬
bit, the sajaru -porcupine, the lion, the monkey, the
elephant, the tortoise, the iguana ['four legged
snake'], the alligator and such. (25) The heron, the
vulture, the crane, the hawk, the bhasa [another
kind of vulture], the bhalluka, the peacock, the
swan, the sarasa [indian crane], the cakravakct, the
crow, the owl and more of them are the birds. (26)
The ninth kind that [also] fills its belly, oh Vidura,
is of one species: the humans. In them the mode of
passion is very prominent. They are very busy to
[diminish] their misery but always consider them¬
selves happy.
(27) These three secondary creations including the
creation of the demigods [as an extra category] my
dear one, are contrary to the other ones [of the
modes and the qualities] I described, subjected to
modifications [to mutation or evolution], but the
sons of Brahma [the brahmins, the Kumaras] are
of both [viz. evolving along physically, but they
do not change in quality]. (28-29) The creation of
the demigods is of eight kinds: (1) the self-realized
souls, (2) the forefathers, (3) the atheists, (4) the
celestial beings, angels and the saints, (5) the pro¬
tectors and the giants, (6) the celestial singers, (7)
the spirits of guidance in what is good and bad and
the denizens of heaven and (8) the superhuman
beings and such. All the ten types of creation I
described to you, oh Vidura, are created by
Brahma, the creator of the universe. (30) Next I
will explain the different descendants of the Ma¬
nus and how the Creator, moved by the mode of
passion, in the different ages creates with an un¬
failing determination in respect of the Supreme
Lord who, by dint of His own energy, as Himself
appeared from Himself.'
Chapter 11
Division of Time Expanding from the
Atom
(1) Maitreya said: 'The ultimate truth of that what
shows itself in the manifold as being indivisible,
one should know to be the infinitesimal particle
[paramanu ] whose combination [into material
forms] creates illusion in man. (2) The supreme
oneness of that particle being present within mate¬
rial bodies keeps its original form till the end of
time, it is of a continual, unrivaled uniformity. (3)
And thus time, my best one, can be measured by
the motion of the minutest and largest forms of
combinations of particles, of which the Supreme,
unmanifest Lord is the great force that controls all
physical action. (4) Atomic time is the time taken
by an infinitesimal particle in occupying [or vi¬
brating in] a certain atomic space. The greatest of
time is the time taken by the existence of the com¬
plete of all atoms.
(5) Two infinitesimal particles constitute an atom
[an anu ] and three atoms make a trasarenu of
which one is reminded by a beam of sunlight fal¬
ling through a lattice window in which one sees
something [a dust-particle] going up in the sky. (6)
The time taken by the combination of three
Canto 3 - Part a 31
trasarenus is called a t rut hi [calcu¬
lated as 1/16.875 of a second] of
which one hundred are called a vedha.
Three of them are called a single lava.
(7) The duration of three lavas equals
one nimesa [± 0.53 second] and the
time of three of them is called a ksana
[± 1.6 seconds], five of those make a
kcistci [± 8 seconds] and a laglut con¬
sists of fifteen of them [± 2 minutes].
(8) The exact of fifteen of those
laghus is called a nadika [or danda, ±
30 minutes] and two of them make a
muhurta [about an hour] while six to
seven of them form one yama [a quar¬
ter of a light day or night] depending
the human calculation [the season, the
latitude]. (9) The measuring pot
(water-clock) has the weight of six
palas [14 ounces] and has a four
masa [17 karats] golden probe four
fingers long covering a hole through
which it fills with water till next sun¬
rise. (10) Four yamas form the dura¬
tion of both the day and the night of
the human being and fifteen days [of
eight yamas each] make one paksah
[fortnight] which measured is known
as being either black or white [de¬
pending on whether there is a full
moon or new moon in it]. (11) The
aggregate of such a 'day' and 'night' is
called an ancestral [traditional and
solar] month with two of them form¬
ing a season. There are six of them [resp. 'cold' or
hemanta, 'dew' or sisira, 'spring' or vasanta,
'warm' or grlsma, 'rainy' or varsas and 'autumn' or
sarad, counting from December 22] corresponding
to the movement of the sun going through the
southern and northern sky. (12) This movement of
the sun is said to form one day of the demigods
and is called a vatsara [a tropical year] of twelve
months. The duration of life of the human being is
estimated to be of a great number [a hundred] of
those years [see also the 'full calendar of order'].
(13) The infinitesimal particles and their combina¬
tions, the planets, the heavenly bodies [like the
moon] and the stars, all rotate in the universe, to
return in a year in the Almighty [cyclic order] of
eternal of time. (14) We speak about an orbit of
the sun, about an orbit of the other planets, the
orbit of the stars [in our galaxy around Sagittarius
A in the sky], the orbit of the moon oh Vidura, and
the orbit of the earth as being a single [but differ¬
ently named] year [resp. a celestial year, a plane¬
tary year, a galactic year, a lunation and a tropical
year]. (15) The One [Lord of Time] who differing
from all that was created moves by the name of
Eternal Time, who by means of His energy in dif¬
ferent ways brings to life the seeds of creation and
who during the day dissipates the darkness of the
living entities, should be offered respect with at¬
tention for all His five different types of years, so
32 Snmad Bhagavatam - The Story of the Fortunate One
that one thus with one's offerings brings about
quality in one's material existence.'
(16) Vidura said: 'You pointed out the measure of
time of the life periods of the elevated living be¬
ings of the ancestors, the gods and the human be¬
ings. Can you now, oh great sage, give a descrip¬
tion of the time periods that cover more than a
millennium? (17) O mighty one of the Spirit, you
know the movements of the Supreme Lord in the
form of eternal time, for you in the control of your
yogic command have the eyes of a self-realized
soul to see the entire universe.'
(18) Maitreya said: 'The four yugas [ages or
millennia] called Satya, Treta, Dvapara and Kali
together take approximately 12.000 years [or
one mahayuga ] of the demigods [comprising
360 vatsaras each]. (19) The subsequent yugas
starting with Satya-yuga are each respectively
four, three, two and one times 1.200 demigod
years long. (20) Experts say that the transitional
periods at the beginning and end of each yuga
cover several hundreds of demigod years and
that they are the millennia [like the millennium
we live in now] wherein all kinds of religious
activities take place. (21) The complete sense of
duty of mankind concerning its four principles
of religion [of satya, daya, tapas, sauca\ truth,
compassion, penance and purity] was during
Satya-yuga properly maintained, but in the other
yugas the principles gradually declined one by
one [first penance, then compassion, then pu¬
rity] with an increasing tolerance for irreligion.
(22) Next to the one thousand [maha-\yugas
that, oh dear one, together constitute one day of
Brahma [of 4.32 billion years] of the external
reality of the three worlds [the heavenly, svarga',
earthly, martya and lower, patala ones], there is
also a night just as long wherein the Creator of
the universe goes asleep. (23) Following the end
of the night when another day of Lord Brahma
begins, the creation of the three worlds that in
its totality covers the lives of fourteen Manus,
starts all over. (24) Each Manu enjoys a time
of living of a little more than seventy-one
[mahd-]yugas.
(25) After the end of each Manu, the next one ap¬
pears as also simultaneously his descendants, the
seven sages, the God-conscious ones and the king
of the demigods [Indra] together with all those
who follow them. (26) This is Lord Brahma's day
to day creation wherein the lower animals, the
human beings, the forefathers and the gods wander
around in the three worlds because of their karma.
(27) With the change of each Manu, the Supreme
Lord manifests His goodness in His different in¬
carnations, as the Manu Himself and as others, and
thus unfolding His divine potencies He maintains
this universe. (28) At the end of the day [of
Brahma] the Almighty Time arrests its manifesta¬
tion whereupon, with the complete whole fallen in
darkness, all living entities remain merged in si¬
lence. (29) The sun, the moon and all three worlds
have disappeared from sight then, just as it hap¬
pens during an ordinary night. (30) When the life-
spheres of the three worlds are being set afire by
the potency of the fire that emanates from the
mouth of Lord Sankarsana [see 3.8: 3], then sage
Bhrgu and others who are agitated by the heat move
from the world of the saints [Maharloka, the fourth
world] to the world of the godly men [Janaloka, the
next world of the celibate saints], (31) Immediately
after the onset of the devastation of the three worlds
all the seas will overflow with excessive, violent
winds and hurricanes pushing up the waves. (32)
Within the water the Lord, who in His mystical
slumber with closed eyes lies down on the bed of
Ananta, is glorified by the inhabitants of the
worlds of the God-conscious people.
(33) Thus there is decline in the course of time of
these days and nights wherein his [Lord Brahma's]
life comes to an end. [His life ends in a hundred
years] just like it happens with our lives, even
though [in his case] it are a hundred of his years
[together forming two parardhas or 2 times 155.5
trillion human years, see also 3.9: 18]. (34) The
first half of his lifetime called one parcirdha has
passed and now in this age we have begun with
the second half. (35) The superior first half started
with a grand kalpa called the Brahma-kalpa in
which Lord Brahma manifested whom one knows
as the [source of the] Vedic sounds. (36) Thereaf¬
ter, at the end of the Brahma-millennium, the pe¬
riod called the Padma-kalpa came into being in
Canto 3 - Part a 33
tions] that appearing like atoms
entered to cluster into many other
lower universes [or galaxies].
(42) That cause of all causes
[containing all the universes] is
said to be the imperishable Abso¬
lute Truth, the supreme abode of
the direct, personal manifestation
of the Supreme Soul: Lord
Visnu
Chapter 12
Creation of the Kumaras
and Others
(1) Maitreya said: 'Thus far I
have described to you, oh Vidura,
the glories of the Supersoul under
the name of kala, now try to un¬
derstand from me how the reposi¬
tory of the Vedas [Brahma] cre¬
ated the things as they are.
which the lotus of the universe sprouted from the
Lord His navel. (37) The present kalpa at the be¬
ginning of the second half, oh descendant of
Bharata, is celebrated as the one of Varaha in
which the Lord appeared in the form of a boar [see
also 1.3: 7]. (38) The time measured by the two
halves of Brahma's life takes but a second for the
beginningless, unchanging and unlimited Soul of
the universe. (39) This eternal time, beginning
from the atom up to the final duration of two
parardhas, is never capable of controlling the Su¬
preme Lord, it is the controller of the ones identi¬
fied with their body. (40) As a combination of the
basic elements and their transformations this
manifest universe has expanded to a diameter of
half a billion [yojanas - a dynamic cosmic meas¬
ure]. (41) [The space occupied by the infinitesimal
particles of the primal ether, pradhana ] expanded
to the tenfold [of the dimensions of the therefrom
condensating basic elements and their transforma-
(2) First [from the five types of
ignorance:] the idea came about
that one would die [andha-
tdmisra ], then indignation [tamisra], next all the
craving of infatuation [ mahd-moha ] and then there
was the delusional of errors [like identifying one¬
self with the body etc., moha ] as also the darkness
of the nescience about one's own engagements
[tamas\. (3) Seeing what a troublesome creation it
was he [Brahma] could not really appreciate what
he had done and thus he, after being purified by
meditating upon the Supreme Lord, found the
mind for another one. (4) The great self-bom one
then created Sanaka, Sananda, Sanatana and
Sanat-kumara [the four Kumaras] who are free
from all fruitive action and lifelong celibates ['they
whose seed goes upwards']. (5) He from within
told his sons: ‘Oh my sons, do procreate', but they
did not want to, because they in their devotion for
the Personality of Godhead were vowed to the
principles of liberation. (6) Disrespected by the
sons who refused to follow the order, he did his
best to check the anger that rose in him. (7) In
34 Snmad Bhagavatam - The Story of the Fortunate One
spite of the original father his meditative control,
out of his anger from between his eyebrows in¬
stantly a child was bom that had a color composed
of red [for passion] and blue [for ignorance]. (8)
The child cried loudly to the father of all the gods:
‘Oh powerful one, oh ruler of destiny, assign me
my names and tell me what my places are oh
teacher of the universe'.
(9) He as the all-powerful one bom from the lotus
thus being asked, complied with the request and
gently pacified the child with the words: 'Do not
you cry, I will do what you want. (10) Because
you oh chief of the demigods, as a boy were so
anxiously crying loudly, the people will address
you with the name Rudra. (11) The heart, the
senses, the life air, the ether, the air, tire and water,
earth and the sun, the moon as also austerity are
the places reserved for you. (12) Your names are:
Manyu, Manu, Mahinasa, Mahan, Siva, Rtadhva-
ja, Ugrareta, Bhava, Kala, Vamadeva and
Dhrtavrata. (13) Dhl, Dhrti, Rasala, Uma, Niyut,
Sarpi, Ila, Ambika, Iravatl, Svadha and Dlksa are,
oh Rudra, your eleven wives [the Rudranls], (14)
Accept these different names and places and the
wives belonging to them and generate progeny
with them on a large scale, for you are the master
of the living beings.' (15) The one of the mixture
of blue and red, he the powerful one thus being
instructed by his spiritual master, brought forth the
generations who were of the same strength, fea¬
tures and furious nature as he was. (16) But when
he saw the activities of the sons generated by
Rudra and how their endless numbers together
devoured the entire universe, the father of the
living beings got afraid. (17) ‘Oh best of the
demigods, [he said,] you have sufficiently created
this kind of living beings. They, with the fiery
flames of their eyes, scorch every direction and me
also. (18) Be situated in penance, that will do you
good and bring happiness to all living entities.
Only by doing penance you will be able to bring
about the universe the way it was before. (19)
Through penance alone a person knows the su¬
preme light and can fully respect the Supreme
Lord beyond the senses who resides in the heart of
everyone.'
(20) Maitreya said: 'Thus being instructed by the
self-born one, he [Rudra] circumambulated the
master of the Vedas saying 'So be it' and next en¬
tered the forest to do penance. (21) Determined to
create he [Brahma] who by the Venerable One was
empowered with the potency, then begot ten sons
in order to populate the world: (22) Marlci, Atri,
Angira, Pulastya, Pulaha, Kratu, Bhrgu, Vasistha,
Daksa and Narada as number ten. (23) Narada
sprouted from his lap, Daksa from the thumb,
from his life-air Vasistha saw the light, while
Bhrgu came forth from his touch and sage Kratu
from his hand. (24) Pulaha generated from the na¬
vel, Pulastya from his ears, the great sage Angira
from the mouth, from the eyes sage Atri came
forth and sage Marlci appeared from the mind.
(25) From the right side of the breast, where
Narayana resides, religion manifested while irre-
ligion, because of which the world fears the hor¬
rors of death, appeared from his back. (26) From
the heart lust manifested, from the eyebrows an¬
ger, from between his lips greed, from the mouth
the urge to speak originated while from his penis
the oceans appeared and from the anus, the reser¬
voir of all vices, the lowest activities. (27)
From his shadow Kardama Muni, the husband
of Devahuti, manifested. Thus the complete of
this living universe of the creator evolved from
both the master his body and his mind.
(28) Oh Vidura, we have heard that the daughter
Vak who was bom from his body distracted the
mind of Brahma and made him desirous of her
even though she was not sexually inclined. (29)
The sons, the sages headed by Marlci, who thus
saw that his mind was seized by immorality, with
due respect submitted the following: (30) 'That
what you are doing now with your daughter with¬
out controlling your sexual desire you, nor anyone
else, has been doing nor will be doing in the future
oh master. (31) Certainly such an attitude does not
befit the most powerful one whose good behavior
and character, oh master of the universe, is an
example that is followed by the world striving for
prosperity. (32) Let us offer our obeisances to the
Supreme Lord who from within the soul by the
power of His own effulgence brought about this
manifestation. May His sense of duty protect us
all.' (33) Seeing all his sons who thus addressed
Canto 3 - Part a 35
him standing before him, the father of all fathers
of mankind ashamed quitted his body in accepting
the blame for the fog everywhere that is known as
the darkness. (34) When the creator of all worlds
one day wondered how he should create the three
worlds the way they were before, the Vedic litera¬
ture manifested itself from his four mouths. (35)
Thus the four functions of [sacrificial] action [the
offer, the performer, the fire and the offering] and
the supplements of the Veda with their logical
conclusions became manifest as also the four
principles of religion [truth, purity, austerity and
compassion] and the spiritual departments
[dsramas] and vocational divisions | varnas \
(36) Vidura said: 'Please, oh wealth of renuncia¬
tion, can you tell by what mouth which Veda was
produced by the god who is the controller of the
creators of the universe?'
(37) Maitreya said: 'The four Vedas called Rg,
Yajur, Sama and Atharva appeared, beginning with
the front [east, south, west and north], each from
one of the mouths and in the same order followed
the scriptural discussions [the Sastra for the Hota
priest], the rituals [the Ijya for the Adhvaryu
priest], the recitation material [the Stutistoma for
the Udgata priest] and the transcendental service
of atonement [the Prayascitta for the Brahma rit-
vik\. (38) The same way beginning from the front
mouth in the eastern direction the Vedic sciences of
medicine [Ayurveda], archery [Dhanurveda], music
[Ghandarvaveda] and architecture [Sthapatyaveda]
were created [who together are called the Upave-
das]. (39) Also the Itihasas - the separate histories
- and the collections of classical stories, the
Puranas, who together are known as the fifth Veda,
manifested from the mouths of him who can see in
all directions. (40) From his eastern mouth as also
from each of the other ones he sent out a pair of
sacrifices: sodasT, uktha [from the east], purTsi,
agnistoma [from the south], dptoryamd, atirdtra
[from the west] and vdjapeya and gosava [from
the north]. (41) Education [vidya, also called pu¬
rity through knowledge or sauca], charity [ddna],
penance [ tapas ] and truth \satya\ are the four legs
of religion that were created to the same number
of orders of life [students, married people, with¬
drawn people and the renunciates] and vocations
[the laborers, the traders, the rulers and the intel¬
lectuals]. (42) Next appeared the vows [for regu¬
lating the brahmacan , the celibate student] of
Savitra [three days of celibacy after the ceremony
of the holy thread], Prajapatya [celibacy for one
year], Brahma [celibacy during the study of the
Veda] and Brhat [lifelong celibacy] as also the
vows [for regulating household life] of Varta [vo¬
cations sanctioned by the scriptures], Sancaya [of¬
ficiating at ceremonies], Sallna [to subsist on every¬
thing that is acquired without asking] and Slluncha
[to subsist on the remnants left behind in the fields
and the market place]. (43) [Also the directions
for] the [vanaprastas or the] retired ones [thus
manifested:] the vaikhdnasas [subsisting on pro¬
duce from the wild], the vdlakhilyas [they who
give up their stock upon receiving new food-
grains], the audumbaras [who subsist on the food
they find on their way] and the phenapas [those
subsisting on fruits that fell from the trees, as also
the directions for] the renounced order [of the san-
nyasis ] consisting of the kutTcakas [recluses
living in a fixed place], bahudakas [or bahvodhas,
they who prefer knowledge before activities],
hamsas [those fully on the path of transcendental
knowledge] and the niskriyas or paramahamsas
[those who attained spiritual wisdom and refrain
from action]. (44) In the same order [the four
branches of knowledge] appeared: anviksikl [spiri¬
tual knowledge of liberation], trayT [knowledge of
rituals], vdrtd [technical knowledge] and dan-
danTti [political science]. Also the four vyahrtis [of
the first line and three words of the Gayatrl man¬
tra] thus appeared together with the Pranava [the
mantra Aum] flowing from his heart. (45) From
the hair of his body usnik [a meter of poetry] was
generated, from the skin of the mighty one gdyatn
[the three-foot] originated, tristup [another meter]
came from his flesh, anustup appeared from the
veins and from the bones of the father of the living
beings jagati was generated [two other meters].
(46) From the marrow of his bones pankti mani¬
fested itself while brhatl generated from the life
breath [two types of verses]. (47) His individual
soul manifested as the sparsa letters [the hard con¬
sonants] of the Sanskrit alphabet [ka to mo ] while
his body expressed itself in the Sanskrit vowels [a,
a, i, T, u, u, r, rT, 1, e, ai, o, au\. His senses are
called the sibilants [ sa , so, sa and ha], his strength
(§3
36 Snmad Bhagavatam - The Story of the Fortunate One
became the semi-vowels \ya, la, ra and va ] and
from the inner joy of the lord of the living beings
the seven musical notes manifested [*]. (48) The
transcendental sound of His Soul, the Supersoul,
that moves beyond the notion of being manifest or
unmanifest, is the source from which the Absolute
[of the full manifestation of Brahma] that is in¬
vested with multifarious energies, manifested
itself in full.
(49) Having accepted another body he [again] put
his mind to the matter of creation. (50) Oh son of
the Kurus, knowing that in spite of the great,
earthly power of the great sages the population
was not growing, he again devoted his heart to the
matter. He thought: (51) 'Alas, how surprising to
be this busy all the time but not succeed in moti¬
vating my progeny for procreation! There must be
some kind of divine ordinance working against me
in this.' (52) While he thus observed and contem¬
plated his situation a division in two manifested
itself within his body of which one says that it is
the human body created after his image [kdya -
that what belongs to ka - Brahma], (53) His form
with them being divided then perfectly engaged in
a sexual relationship. (54) The one of them who
was the male became the fully independent father
of manhood [the Manu] called Svayambhuva and
the one who was the woman was known as
Satarupa; she was the queen to the great soul that
he was. (55) Because of the sex life according to
the regulative principles [see verse 41] from that
time on the generations increased. (56) Oh best
of all, in due course of time he begot in Satarupa
five children: Priyavrata, Uttanapada and three
daughters, oh son of Bharata, AkQti, Devahuti
and PrasQti. (57) The one named Akuti he handed
over to sage Ruci, the middle one [Devahuti] he
gave to sage Kardama and PrasOti was given to
Daksa. Because of them the whole world became
populated.'
*: The seven Vedic notes are: sa, r, ga, ma, pa,
dha and ni [resp. c, d, e, f, g, a, bes] also called
sadja, rsabha, gandhara, madhyama, pancama,
dhaivata, and nisada.
Chapter 13
The Appearance of Lord Varaha
(1) Sri Suka said: 'After listening to Maitreya
Muni's most sacred words oh King, the best of the
Kurus full of adoration for the talks about
Vasudeva inquired further. (2) Vidura said: ‘Oh
great sage, what did Svayambhuva Manu, the king
of all kings and dear son of Brahma, do after he
obtained his loving wife? (3) Be so good to tell me
about the character of this saintly, original king oh
best of all. I'd very much like to hear about that
king who took to the shelter of Visvaksena [the
omnipotent Lord Visnu], (4) Persons of fortitude
and great effort in listening to that what by pure
devotees is elaborately explained, will by dint of
the statements of those who installed the lotus feet
of the Lord of Liberation in their hearts, find the
transcendental quality of a faithful mind.' (5) Sri
Suka said: 'After the most gentle Vidura who, re¬
ceiving the lotus feet of the One with the thousand
heads on his lap, thus had spoken, the sage, whose
hairs in the spirit of the words about the Supreme
Lord stood on end in ecstasy, complimented him
and gave a reply.
(6) Maitreya said: 'After Svayambhuva Manu had
appeared along with his wife, he as the father of
mankind with folded hands and obeisances ad¬
dressed the reservoir of Vedic wisdom [Brahma]:
(7) 'You are the one progenitor of all living enti¬
ties, the father and source of subsistence, but we
however who all were bom from you, wonder how
we can be of service to you. (8) Give us, with all
respect oh worshipful one, directions for that pur¬
pose. What are the duties within our reach to be
performed for you? What must one do for fame
[His fame] all around in this world and what must
one do in order to progress to the next world?'
(9) Brahma said: 'I am very pleased with you, my
son, let there be all my blessings for the both of
you oh lord of the world, because you without any
reservation in your heart have surrendered your¬
self to me for my instructions. (10) This is the ex-
Canto 3 - Part a 37
act way, oh hero, for offspring to honor the spiri¬
tual master. Those who have a sane mind and are
beyond envy should to the full of their ability and
most respectfully accept this instruction. (11) You
therefore in that role take care to beget children by
her with the same qualities as you have, so that
they once they're bom may rule over the world
with the principles of religion, make their sacri¬
fices and exercise respect for the Original Per¬
sonality. (12) Consider protecting the living enti¬
ties the best way to serve me, oh ruler of man.
Hrslkesa, the Supreme Lord of the senses, will be
pleased when you are the guardian of their lives.
(13) The work of those who never satisfied the
Supreme Lord Janardana ['the Lord of all living
beings'], the object of all sacrifice, is certainly of
no avail because they did not respect their own
self as being the Supreme Soul.'
(14) Manu said: 'I'll abide by what your powerful
self has ordered oh killer of all sin, please tell me
what my place and the place of the ones born from
me is in this world. (15) Oh god of this planet, the
earth, the dwelling place of all beings is immersed
in the great waters [of the Garbhodhaka ocean of
the created universe]. Could you please lift her up?'
(16) Maitreya said: 'The personality of transcen¬
dence [Brahma] who also saw that the earth was
immersed in the waters thought: 'How shall I lift
her up?' and spent a long time meditating as fol¬
lows: (17) 'While I was engaged in her creation,
the earth was inundated by a flood
and got deeply immersed. What
now would be the right course of
action for us being engaged in
this matter of creation? May the
Lord from whose heart I was born
guide me in this!' (18) While he
was thinking thus all of a sudden
from his nostril oh sinless one, a
minute boar [Varaha] appeared
not larger than the top of a thumb.
(19) When he saw that happening
all of a sudden the form ex¬
panded, miraculously transform¬
ing into the size of a gigantic ele¬
phant, oh son of Bharata. (20)
Seeing the form of that boarlike
appearance, he with Manu, the
brahmins headed by Marlci and
the Kumaras began to word the
matter in different ways: (21)
'Who is this extraordinary being
that pretends to be a boar? And
how wondrous it is that he ap¬
peared from my nose! (22) One
moment He has just the size of
the tip of a thumb and in no time
He is as big as a megalith! Would
this be the Supreme Lord of sac¬
rifice Visnu? I am baffled!' (23)
While Brahma thus was deliberat¬
ing with his sons, the Supreme
Lord of Sacrifice, the Original
38 Snmad Bhagavatam - The Story of the Fortunate One
Person, produced a wild roar like He wanted to
attack. (24) With the unprecedented voice that
echoed in all directions the Lord created great joy in
Brahma and the best of the brahmins. (25) Then the
inhabitants of Tapoloka, Satyaloka and Janaloka [see
2.5: 39] hearing the sound of the loud roar of the all-
merciful Lord who in the form of a boar ended all
personal distress, all began to extoll Him with the
holy mantras of the three Vedas.
(26) Knowing Himself very well as the form re¬
sulting from the spreading of the Vedic sound that
originated from the knowledge of the authorities
of the Truth, He roared once more in response to
the transcendental glorifications of the wise and
intelligent ones and playful as an elephant entered
the water to their benefit. (27) Slashing His tail in
the sky and quivering with the sharp and hard
hairs of His skin, He scattered the clouds with His
hooves and radiated with His glittering white tusks
His glory as the Supreme Lord and Maintainer of
the world. (28) Sniffing out the earth He who had
assumed the transcendental body of a boar
searched all around showing His frightening tusks,
but all the brahmins in spite of it unafraid engaged
in prayer when they saw Him glancing them over
as He entered the water. (29) The enormous moun¬
tain of His body drove by the force of the dive the
ocean apart in two high waves because of which
he like gifted with two arms in distress loudly
prayed: ‘Oh Master of all Sacrifices, please protect
me!' (30) He as the Master of all Sacrifice pene¬
trating with His arrow-sharp hooves the water
then, reaching the limits of the unlimited ocean,
found her. He saw her, the wealth of the living
beings, lying there as she was before and lifted her
up personally. (31) Rising to the surface He, with
His tusks raising the submerged earth, appeared in
His full splendor. But then He, glowing with a
fierce anger, had to hold His cakra [His disc-
weapon or wheel] against the demon [Hiranyaksa
- 'the golden-eyed one'] who rushed towards Him
with a club. (32) He then in an inimitable way
skillfully killed the obstructive enemy the way an
elephant disposes of a lion and had in the process
His cheeks and tongue smeared with blood like
he was an elephant that has been digging in the
[reddish] earth. (33) Even as He bluish as a tamala
tree, like a playing elephant, upheld the earth on
His curved tusks oh Vidura, they who were lead
by Brahma could recognize Him as the Supreme
Lord. Thereupon they with folded hands offered
Him prayers from the Vedic hymns.
(34) The wise said: 'All glory and victory to You
oh Unconquerable One, You who are understood
by the performance of sacrifices. All our obei¬
sances are for Him who shakes His body consist¬
ing of the three Vedas and in whose pores of the
hairs in His skin this [Vedic truth] lies hidden. Our
respects for You who had the calling to assume the
form of a boar! (35) Oh Lord, the miscreants have
difficulty perceiving this form of Yours that can be
worshiped by performing sacrifices: with the
Gayatrl and other mantras one honors Your skin;
with the kusa grass [on which one sits when one
meditates] one honors the hairs on Your body;
with the clarified butter [one uses in sacrifices] one
honors Your eyes, and with the four functions of
sacrifice one respects Your four legs [see 3.12:
35]. (36) Your tongue is the offering plate and
Your nostrils are another one oh Lord. In Your
belly we recognize the plate to eat from and the
holes of Your ears also constitute such a plate.
Your mouth is the [Brahma] plate for the spiritual
aspect of performing sacrifices and Your throat is
the plate for soma [a ritual drink], but that which
is chewn by Your teeth oh Supreme Lord, is what
You consume by the sacrificial fire [ agni-hotra ].
(37) The three [upasada istis or] consecrations
together constitute Your neck: Your repeated in¬
carnations are the introductory offerings of obla¬
tions in the fire [called the diksamya isti] and Your
tusks are the [prayanTya isti ] course of the conse¬
cration and the [udayanlya isti] end of the conse¬
cration. Your tongue constitutes the [pravargya]
invocations [to the three upasadas] . Your head is
respected with the fires without sacrifices [satya]
and the fires with sacrifices [dvasatya] and Your
life breath is constituted by the combination of all
sacrifices. (38) Your semen is the soma sacrifice,
Your stability is respected with the rituals in the
morning, at noon and in the evening oh Lord, the
different layers of Your body are the seven types
of sacrifice [see 3.12: 40] and the joints of Your
body are the different sacrifices [called the satrdnis]
one perfoims in twelve days. You oh Lord, who are
bound by sacrifices only, are the object of all the
Canto 3 - Part a 39
soma and a soma sacrifices. (39) We offer You our
obeisances who as the Supreme Lord for all the in¬
gredients and types of sacrifice can be worshiped
by universal prayers. When one renounced and
with devotion conquers the mind one can arrive at
the realization of You as the essence of all sacri¬
fices. You as the spiritual master of such knowl¬
edge, we again and again offer our obeisances.
(40) Oh Supreme Lord, with the earth and its
mountains so beautifully situated on the tips of
Your protruding teeth oh Lifter of the Earth, You
came out of the water like a lordly elephant that
with its tusk captured a lotus flower together with
its leaves. (41) This form of Yours of the Veda
personified that as a boar sustains the planet earth
on its tusks, shines with the splendor of great
mountain peaks that look even more beautiful be¬
cause of the clouds surrounding them. (42) You as
a father lift up this mother earth as Your wife for
the moving as also the nonmoving living beings to
reside. Let us offer our obeisances to You and to
her in whom You invested Your potency just as an
expert setting ablaze arani wood. (43) Who else
but You, oh master, could deliver the earth lying
in the water? For You such deeds are not that
wondrous, for the wonder of the miraculous uni¬
verse that You by Your potencies created surpasses
all others. (44) When You as the Vedas personified
were shaking Your body, we as the inhabitants of
Janaloka, Tapoloka and Satyaloka were sprinkled
by the drops of water that remained in the hairs of
Your shoulders and were thus completely purified
oh Supreme Lord. (45) He who wants to know the
limit of Your countless activities is out of his
mind. The entire universe controlled by the mate¬
rial qualities is bewildered by the oneness of Your
inner potency [of yogamdya ]. Please oh Lord of
the Opulences, grant us Your mercy!'
(46) Maitreya said: 'Thus being praised by the
great sages and transcendentalists Lord Boar, the
Maintainer, placed the earth on the water which
He heavily touched with His hooves. (47) After
the Almighty Personality of Godhead, Visvaksena,
the Master of All Living Entities, thus sportily had
lifted the earth on top of the water the Lord re¬
turned to His abode. (48) With the one who in a
devotional attitude listens to or recounts to others
this auspicious and worthwhile story about Him
who puts an end to the material motive, the Lord
who is present in the heart [of everyone] very soon
will be pleased. (49) What would be difficult to
achieve for the one who enjoys the boundless
mercy of His contentment? Anything removed
from that mercy appears insignificant. Those
devotees who wish nothing but His mercy He,
personally residing in the heart, elevates to the
supreme transcendence of His abode. (50) Indeed,
can one be called a human being when one famil¬
iar with the true value of our human past resists
the opportunity to drink in through one's ears the
nectar of the stories about the Lord which puts an
end to the pain of a material existence?'
Chapter 14
The Impregnation of Diti in the Evening
(1) Sri Suka said: 'After hearing from sage Maitreya
the description of the story about the Supreme Per¬
sonality who for the sake of lifting up the world
appeared as a boar, Vidura, vowed as he was, re¬
quested him with folded hands for more, since he
did not feel completely satisfied. (2) Vidura said:
‘Oh first among the sages, I heard you say that the
demon Hiranyaksa was slain by the Lord, the
original object of all sacrifices. (3) For what rea¬
son did He in His pastime of lifting the planet
earth up on His tusks oh brahmin, have a fight
with the king of the demons? (4) Please tell this
faithful person, this devotee, in detail about His
appearance oh great sage, for I, with my so very
curious mind, am not yet satisfied.'
(5) Maitreya said: 'Dear devotee, oh great hero,
that what you ask me about the topics concerning
the Supreme Personality, constitutes for those who
are destined to die the source of liberation from
birth and death. (6) The son of king Uttanapada
[Dhruva] was as a child enlightened by Narada
about these subjects, and placed when he [at his
death] left to ascend for the abode of the Lord, his
foot upon the head of Mrtyu [the god of death, as a
footboard to enter the vimana of Nanda and
Sunanda, see 4.12: 30]. (7) Concerning this matter
[of the appearance of Lord Varaha] I heard from
Brahma, the god of gods, the following story that
40 Snmad Bhagavatam - The Story of the Fortunate One
was told by him a long time ago because of ques¬
tions asked by the demigods.
(8) Oh Vidura, one evening Diti, the daughter of
Daksa, in distress because of sexual desire begged
her husband Kasyapa, the son of Manci, to father a
child. (9) After worshiping the Original Personality
of All Sacrifices with oblations to His tongue
which is the sacrificial fire, he sat fully absorbed
in the temple room while the sun was setting.
(10) Diti said: ‘Oh learned one, Cupid has with
eyes for you aimed all his arrows at me and thus
distresses my poor self like a mad elephant attack¬
ing a banana tree. (11) Be so good to me, it hurts
me to see the children and well-being of your co¬
wives, please grant [also] me and yourself
[therewith] in every respect that wellness. (12)
The fame of a husband who loves his wife will
spread in the world because from the children of
a good husband like yourself, society surely will
expand. (13) Long ago our father, the most opu¬
lent Daksa, affectionately asked each of his daugh¬
ters: 'Whom would you like for your husband, my
child?' (14) He, as the well-wisher of his children,
handed, with respect for their wishes, all the thir¬
teen of them over to you; they who are now all
faithful to you. (15) Therefore be so kind to fulfill
my desire oh lotus-eyed one; the pleas of those
who in distress approach a person of stature oh
great one, surely would not be in vain, would
they?'
(16) Thus oh hero, the son of Marlci replied with
pacifying words for she, poor and talkative, was
highly agitated because of the lust that took pos¬
session of her. (17) 'I'll answer your plea and do
what you want me to do my tormented sweetheart!
Who would not grant the wishes of the one who
stands for the realization of the three aims of life
[of dharma, artha and kama: of regulating the re¬
ligion, the economy and sense gratification]?
(18) Living with a companion a person following
his vocation and completing all stages of life, can
cross over the dangerous ocean of material exis¬
tence like one crosses over an ocean with seawor¬
thy vessels. (19) With someone who is the other
half of one's body all desires can be steered in the
right direction and with entrusting responsibilities
to the other person one can lead a [relatively] care¬
free life. (20) The senses are for orders of life
other than the householders difficult to conquer
enemies; we who thus take shelter can conquer
them easily like a fort commander can with invad¬
ing plunderers. (21) Never will we be able to do
for you what you have done for us oh queen of the
house, not in all our life nor in the next one, nor
will anyone else who appreciates your qualities.
(22) With that being said, let me forthwith take
care of this sexual interest of yours to beget a
child; but first wait a few seconds so that I am be¬
yond reproach. (23) This very time is the time
least favorable for it, it is the horrid time at which
the ghastly spirits and their master are one's con¬
stant companion. (24) At this time of the day oh
chaste one, at dusk, [Siva] the Lord and well-
wisher of the ghostly ones who surround him,
goes about as their king on the back of the bull
[Nandi]. (25) With the beauty of the spotless radi¬
ating body of the demigod smeared with the dust
and smoke that blew from the cremation of the
dead, and with his matted hair covered by ashes,
your [sister's, viz. Satl's] husband looks [upon all]
with his triple vision [of sun, moon and fire]. (26)
He regards no one in this world as his relative nor
is anyone in his vision standing apart from him; he
considers nobody greater nor does he regard any¬
one a criminal. Faithfully we duly honor his feet
and assure us of the remnants of that what he has
rejected of the food that was sacrificed. (27) Even
though in respect of his irreproachable character,
that is followed by the sages in their desire to put
an end to the nescience of the masses, there is no
one who is as great, he nevertheless, for the at¬
tainment of the devotees, personally performs like
an antagonist [walking naked and smeared with
ashes]. (28) The unfortunate ones who with what
they do factually laugh about him, not being aware
of his purpose of engagement in the self, cherish
with luxuries as clothing, garlands and ointments
their body as if it would be their true self, the body
that ultimately serves as food for the dogs. (29)
Brahma as also the other gods keep to the ritual
code of conduct of him, the ruler over the material
energy, the may a resorting under his authority. Oh,
the unruly actions of this great character are noth¬
ing but a diversion [in which he takes the karma
upon himself]!'
Canto 3 - Part a 41
(30) Maitreya said: 'In spite of thus
being informed by her husband, she,
with her senses pressured by Cupid,
grabbed the great brahmin sage by his
clothes like she was a shameless public
woman. (31) He then, with under¬
standing for his wife's obstinacy to the
forbidden act, offered providence his
obeisances and lay with her in seclu¬
sion. (32) Thereafter he took a bath
and meditated, in prayer [with the
Gayatrl] controlling his breath and
voice, on the light of eternity with the
help of the pure spirit of the Absolute.
(33) Oh son of Bharata, Diti, ashamed
of the faulty act approached the
learned sage with her face turned
downwards and spoke politely to him.
(34) Diti said: 'Let this pregnancy of
mine oh brahmin, oh noblest of all, not
be ended by Rudra, for I have commit¬
ted an offense against the master of
the living beings. (35) My obeisances
to Rudra, the ferocious, great demigod
who fulfills all desires, the all-
auspicious and forgiving one who im¬
mediately angrily chastises. (36) May
he, the supreme, great and merciful
person and brother-in-law married to
Sat! ['the chaste one', the sister of Diti]
be pleased with us, he who is a god to
all women for whom even the lowest
have sympathy.'
(37) Maitreya said: 'The wife trembling [out of
fear] because of having avoided the rules and
regulations of the evening wished the welfare of
her children in the world and was [then] addressed
by this father of mankind. (38) Kasyapa said: 'Be¬
cause of your polluted mind, your defiling the ho¬
liness of the moment and also because you were
too negligent about my directions, you were in¬
sufficiently attentive towards the gods also. (39)
Oh unlucky one, from your condemned womb two
mischievous sons will take birth and they, oh pas¬
sionate one, will cause constant lamentation
among the rulers of the three worlds. (40) They
will kill poor and innocent living entities, torment
women and enrage the great souls. (41) When that
happens the Supreme Personality and Lord of the
Universe who desires the welfare of the common
people, will descend in person and kill the both of
them in great anger as if He were the mountain
smasher with the thunderbolt himself [Indra].'
(42) Diti said: 'It is a great honor to be killed on
the spot by the discus in the hand of the Fortunate
One, I am [only] praying that my sons may never
find their end as a consequence of the rage of the
brahmins, oh my husband. (43) A person who by a
brahmin is chastised with a curse and he who cre¬
ates fear among other living beings, does not carry
the approval of the ones living in hell, nor of any
42 Snmad Bhagavatam - The Story of the Fortunate One
of the other life forms an offender might take birth
among.'
(44-45) Kasyapa said: 'Because you immediately
proved to be sorry with a proper confession and
have a great adoration for the Supreme Personal¬
ity, for Lord Siva and also respect me, from one of
the two sons [Hiranyakasipu] a son will be born
[Prahlada] who will carry the approval of the
devotees. His transcendental glory will be recog¬
nized as being equal to the glory of the Supreme
Lord. (46) Like the way gold of an inferior quality
is rectified, saintly persons, who seek purification
in striving for freedom from animosity and such,
will follow in the footsteps of this disposition and
character. (47) He, the Supreme Personality by
whose grace the universe finds its happiness, will
in the special care for that character in His devo¬
tees, be very pleased with someone with such a
rock-solid belief. (48) He will certainly be the
topmost devotee, the greatest soul with the great¬
est influence and be well matured by devotional
service [*]. With his mind in ecstatic love, he will
no doubt reach Vaikuntha [the ultimate reality,
paradise, heaven] when he leaves this material
world. (49) He will be a virtuous and qualified
reservoir of all good qualities, he will rejoice in
the happiness of others and be distressed when
others are unhappy. He will have no enemies and
put an end to all lamentation in the world just like
the pleasant moon does after the distress of the
summer sun. (50) Your grandson will, inside and
outside of himself, behold the spotless form [of
the Lord] with the lotus eyes, who assumes any
form His devotee desires and who with a face
decorated with brilliant earrings is the eminence of
the beautiful Goddess of Fortune.'
(51) Maitreya said: 'Hearing that her grandson
would be a great devotee Diti was delighted and
found piece of mind in knowing that Krsna would
kill her two sons.'
* Well matured means matured in three stages:
sthayi-bhava, to have a certain emotional relation¬
ship with God; anubhava, to experience certain
emotions in that relationship, and mahabhdva or
the stage in which one experiences ecstatic feelings
of love for God.
Chapter 15
Description of the Kingdom of God
(I) Maitreya said: 'Diti was afraid that she by the
power of [the seed of] the great Prajapati for the
time of a century would destroy the power of oth¬
ers and distress the God-fearing people. (2) The
world was deprived of light because of this
[threat] and thus the local authorities who saw
their power diminished consulted with the creator
of the universe [Lord Brahma] about the darkness
that expanded in all directions. (3) The demigods
said: 'You, oh mighty one, must be knowing about
this darkness we are so very afraid of. Your su¬
preme divinity is not affected by time and thus
nothing is hidden for you. (4) Oh god of gods, sus-
tainer of the universe, you as the crown jewel of
all the guardians of the spiritual and material
worlds know about the intentions of all living be¬
ings. (5) We offer you whose strength is found in
wisdom our obeisances. Having obtained this
body composed of external energy and in accep¬
tance of your distinguished mode [of passion], we
pay our respects oh unseen source. (6) The ones
who are unfaltering in their devotion meditate
upon you, the origin of all beings, the absolute
consisting of the true and untrue and the self in
which all worlds are connected. (7) For those who
are mature in the practice of yoga and have at¬
tained your mercy in controlling the senses and
mind by means of their breath, there is no defeat
in any way. (8) Him whose directions are the lead
for all living entities the way a rope is the lead for
a bull, him under whose authority offerings are
presented, that most important personality, you,
we offer our obeisances. (9) Because of this dark¬
ness we cannot get around to our prescribed du¬
ties. We ask you to act to our good fortune oh
great Lord, please grant us surrendered souls, the
magnanimous mercy of your glance. (10) Oh god,
this semen of Kasyapa deposited in the womb of
Diti, causes complete darkness in all directions
like a fire loaded with too much firewood.'
(II) Maitreya said: ‘Oh mighty-armed one, he, the
self-born one who in the prayers was addressed as
Canto 3 - Part a 43
the Supreme Lord, with a smile satisfied the godly
ones and gave a reply in sweet words. (12)
Brahma said: 'They who before you were born
from my mind and are headed by Sanaka
[Sanatana, Sanandana en Sanat-kumara], traveled
free from expectations the distances between the
people of the spiritual and material worlds. (13)
One day they who are free from all material con¬
tamination entered Vaikuntha, the eternal abode of
Visnu, the Supreme Lord, the realm for which one
prays in all the worlds. (14) All the persons living
there have the same form as the Lord of Vaikuntha
and live free from any desire because of their de¬
votional service of continuous worship of the Su¬
preme Personality. (15) The Lord of all Fortune,
the original person who is understood through the
scriptures, dwells there as the personification of
the religious principles in order to accept in His
goodness our purity to the greater happiness of us
who belong to Him. (16) In that realm where eve¬
rything is spiritual and personal, there are forests
that for the sake of happiness yield to all desires
with [desire] trees full of splendid flowers and
fruits throughout all the seasons. (17) Living in
palaces with their wives the devotees free from all
inauspicious qualities are always singing there
about the Supreme Lord, and try to ignore the
mind blowing fragrance that is carried by the wind
of the madhavl flowers that full of nectar are blos¬
soming in the midst of the water. (18) When the
king of the bumblebees loudly sings the glories of
the Lord, the tumult of the pigeons, cuckoos,
cranes, cakravakas and gallinules, swans, parrots,
partridges and peacocks stops for a while. (19)
The fragrant mandara, kunda, kurabaka, utpala,
campaka, ama, punnaga, nagakesara, bakula, lily
and parijata, all agree that the tulsl plant [the basil
plant the Lord adorns Himself with and] which in
the form of a garland is appreciated [by Him] for
her smell, best of them all honors the good spirit
of renunciation out there. (20) By simply being of
obeisance to the Lord His feet the devotees earned
44 Snmad Bhagavatam - The Story of the Fortunate One
the palaces standing everywhere that are made of
lapis lazuli with emeralds and gold whose [fe¬
male] inhabitants have large hips and beautiful
smiling faces. But they, with their friendly laugh¬
ing and joking, with their minds absorbed in Krsna
never give rise to any lust. (21) In that house of
the Lord [sometimes], reflected in the crystal clear
walls inlaid with gold, the Goddess of Fortune is
seen who is free from all faults. She then assumes
a beautiful form with tinkling [bangles at her] feet
and playing with a lotus flower; and that grace of
her is something for which the other ladies mani¬
fest themselves with the greatest zeal as true
scrubwomen. (22) They surrounded by maidser¬
vants worship in their gardens on coral banks to
ponds with pellucid, nectarean water the Supreme
Lord with tulsl and imagine, seeing the beauty
reflected in the water of the goddess her locks, that
the Lord kisses her face. (23) Flow unfortunate
are they who never get to this Vaikuntha creation
of the Vanquisher of All Sin, but rather hear about
other subject matters phrased in bad words that
kill one's intelligence. Alas, such persons far re¬
moved from the values of life are, devoid of all
shelter, cast into the deepest darkness. (24) They
who are not of worship for the Supreme Lord and
have not realized the human way of life and ac¬
quired knowledge about the Absolute and the
proper code of conduct [dharma] the way we
[Lord Brahma and the demigods] desired it, are
alas bewildered by His omnipresent, illusory energy.
(25) [But] following in the footsteps of [me] the chief
of the demigods they will go to Vaikuntha, the realm
situated above mine, who attracted to each other in
discussions about the Lord His desirable, supreme
qualities and glories feel ecstasy, have tears in
their eyes and shiver with their bodies, and thus
keep Yamaraja [the Lord of death] at a distance.'
(26) [Brahma continued:] 'When the sages [headed
by Sanaka] by dint of their spiritual potency
reached Vaikuntha, they experienced a transcen¬
dental ecstasy they never had experienced before.
It was the place, radiating with the palaces of the
most deserving and learned devotees, where the
teacher of the universe rules who is the object of
worship in all the worlds. (27) After passing there
through six gates without taking much interest,
they at the seventh gate ran into two demigods of
the same age who carried valuable maces, brace¬
lets, earrings, helmets and beautiful garments. (28)
Placed around their necks there was between their
four blue arms a garland of forest flowers with
intoxicated bees around them. But looking about
with their arched eyebrows, restless breathing and
reddish eyes they seemed somewhat agitated. (29)
Seeing the both of them standing at the gate the
sons of Brahma, as they did before, passed without
taking any notice the golden and diamond doors;
they were the great sages who on their own accord
moved everywhere without being checked or
doubted. (30) When they saw them, four naked
boys of age who had realized the truth of the self
but who looked as if they were not older than five
years, the two gatekeepers in disregard of the
glory and the etiquette, in an attitude offensive to
the Lord wrongfully blocked their way with their
staffs. (31) Being faced with the slight hindrance
of the two doorkeepers who refused them before
the eyes of the inhabitants of Vaikuntha, despite of
them being by far the fittest of the Lord, their eyes
in their eagerness to see their most beloved one
suddenly turned red out of anger ['the younger
brother of lust'].
(32) The sages said: 'Who are the two of you, who
by dint of their actions in the past have attained
the service of the Supreme Lord? Whoever of the
devotees who in Him are without anxiety and en¬
mity, can be as falsely engaged as you? Who in the
world is of such a crude mentality that betrays the
confidence? (33) No one here is strange to the Su¬
preme Personality who contains all in His abdo¬
men; the living entity has its place in the Super¬
soul the way the small portion of air in one's lungs
is part of the air outside. As a sober person seeing
the two of you dressed up like inhabitants of
Vaikuntha, like awakend people who discriminate
between body and soul, one wonders how such a
terrible thing can exist. How in the world could
this have risen with Him? (34) Therefore, in order
to secure the grace of the Lord of Vaikuntha, ac¬
cording to our opinion the appropriate measure for
you antipathetic minds who see things in opposi¬
tion, is that the both of you depart from here for
the material world where one lives with this three¬
fold sinfulness that is the enemy of the living be¬
ing [lust, anger and greed, see B.G. 16: 21].'
Canto 3 - Part a 45
(35) The two [doorkeepers] who understood that a
terrible brahmin curse had been pronounced by
them, a curse that cannot be countered by any
weapon, at once stricken with fear for the devotees
of the Lord fell down to grasp their feet in great
anxiety. (36) 'Let it be so that you have punished
us for our sins. A lack of respect for great sages
like you cannot go unpunished. But we pray that
we, with a bit of your infinite compassion for our
repentance, not in a state of illusion will lose the
memory of the Supreme Lord when we have to
descend in the material world.'
(37) That very moment the Supreme Lord from
whose navel the lotus sprouted learned about the
offense against the righteous sages and came to
their delight to the place accompanied by His
Goddess of Fortune, walking with the very same
lotus feet that are sought by the hermits and the
wise. (38) Seeing Him coming forward with all
His associates and paraphernalia, the sages, now
seeing the one whom they always had been look¬
ing for, fell into ecstasy over the sight of the
camaras [fans of yak-tail] that like beautiful
swans waved a cool breeze that moved the pearls
of His white umbrella, making them look like
drops of water to a reflected moon. (39) Blessing
all with His auspicious face as the desirable shel¬
ter, He affectionately looked upon them and
touched them expanding in their hearts. With His
blackish skin and His broad chest decorated by the
Goddess of Fortune, He spread the good fortune as
the culmination of the spiritual worlds and the
abode of the soul. (40) Covered by yellow cloth
He had a brightly shining girdle around His hips
and humming bees about His garland of forest
flowers. On His wrists he had lovely bracelets and
while one of His hands rested on the shoulder of
the son of Vinata [Garuda] He waved with another
one a lotus flower. (41) Shining brighter than
lightening, the decoration of His alligator shaped
earrings completed the countenance of His cheeks
and straight nose. He wore a gem-studded crown,
carried a charming most precious necklace be¬
tween His stout arms and the Kaustubha jewel
adorned His neck. (42) With His presence He out¬
shone the smiles of the Goddess of Beauty thus
thought His devotees in their meditation. The
sages could not get enough of the sight of the very
beautiful figure so worshipable for me and for
Siva as well as for all of you, and that made them
joyously bow down their heads. (43) When the
breeze, carrying the fragrance of tulsl leaves from
the toes of the lotus feet, entered their nostrils,
they experienced an inner transformation, even
though they in body and mind were devoted to
[the impersonal realization of] words. (44) There¬
after looking up they saw His face that resembled
the inside of a blue lotus and also saw the even
more beautiful jasmine flower lips smiling. Thus
having achieved their life's aim they again looked
down at the ruby red nails of His lotus feet and
then meditated upon their shelter. (45) For those
people who seek liberation in this world by the
paths of yoga He is the object of meditation ap¬
proved by the great ones. With the display of His
human form pleasing the eyes He, eternally pre¬
sent as the Connecting One, is praised as the per¬
fection of the eight achievements, a perfection that
cannot be achieved by others [the so-called eight
perfections or siddhis are: animd : smallness, ma-
himd : greatness, garima : weight, laghima : light¬
ness, prdpti: free access, prdkdmyam : doing at
wish, vasitva: control over the elements and Tsit-
vam : lordship over all].
(46) The Kumaras said: 'Even though You are
seated in the heart You are not manifest to the ones
far removed from the soul. Today, oh Unlimited
One, we see You face to face, You who through
our ears reached our inner being when we heard
our father [Brahma] describe the mysteries of Your
appearance. (47) You oh Supreme Lord who with
Your personality consisting of pure goodness,
brings delight to all [who are like us], we at pre¬
sent know as the ultimate reality of the soul. This
reality one may, according to the understanding of
the sages who are not interested in a material life,
grasp by Your grace in steadfast devotional service
with a heart free from attachments. (48) They
[who follow this practice] do not even care about
Your imperishable beatitude \kaivalya, enlighten¬
ment] or about any other minor form of happiness
with which they may fear the frowning of Your
eyebrows. They, oh Supreme One, take shelter of
Your lotus feet and the narrations about Your pure
glories so worthy to be sung by the very expert
46 Snmad Bhagavatam - The Story of the Fortunate One
knowers of Your rasas [the emotional mellows
one may have with You]. (49) From the sinful
lives we desired we may be of low births and have
minds busy like bees, but if we may be engaged at
Your lotus feet and till our ears with Your tran¬
scendental qualities, our words will become as
beautiful as the tulsl leaves at Your mercy. (50) We
obtained so much satisfaction from seeing this
eternal form that You manifested oh Lord of great
renown. Let us therefore offer our obeisances to
You, the Supreme Personality of Godhead who is
recognized by spiritual persons like us and not by
those who are not spiritual.'
Chapter 16
The Two Doorkeepers of Vaikuntha
Cursed by the Sages
(1) Brahma said: 'After having congratulated the
four sages of yogic conscience for their words of
praise, the Almighty One from the abode of
Vaikuntha spoke. (2) The Supreme Lord said:
'These two attendants
of Mine named Jaya
and Vijaya certainly,
because of ignoring
Me, committed a great
offense against you. (3)
The punishment that
you, devoted ones,
awarded them, I ap¬
prove oh great sages,
since they turned
against you in offense.
(4) I therefore seek
your forgiveness now
because that offense to
you oh brahmins who
are the highest ones of
God, is all Mine; I con¬
sider Myself the one
who offended you since
they who disrespected
you are My attendants.
(5) In general when a
servant does something
wrong, one blames the
one in whose name the offense was committed. It
harms the reputation of that person as much as
leprosy harms the skin. (6) The nectar of the un¬
contaminated glories [of My name and fame] that
reach one's ears, purifies the entire universe in¬
stantly including the lowest of the low. I am that
person of the freedom from laxity and foolishness,
of Vaikuntha, and for you having attained the
glory of that superior place of pilgrimage, I would
even cut off My own arm if that place would work
against you. (7) Of those who serve in the dust of
My sacred lotus feet the sins are all wiped out in¬
stantly and therefrom I acquired such a disposition
that, even though I have no attachment to her, the
Goddess of Fortune never leaves Me, while others
have to observe sacred vows to obtain the slightest
favor from her. (8) On the other hand I do not as
much relish the oblations in the fire by the sacrifi-
cer who offers the ghee that is abundantly mixed
with the food into that mouth of Mine, as I do en¬
joy the bits of food that satisfy the mouths of the
performing brahmins who dedicated the results of
their actions to Me. (9) If I with the power of My
infinite and unhindered internal potency and with
Canto 3 - Part a 47
the Ganges water that washed from my feet with
which Lord Siva instantly sanctifies the three
worlds, can bear on My crown the holy dust of the
brahmin's feet, then who would not [be capable of
the same]? (10) They who consider the best of the
twice-born, the cows and the defenseless creatures
that are all part of My body as different from Me
because their faculty of judgment is impaired by
sin, will, just like angry snakes, be tom apart by
the furious, vulturelike messengers of the master
of punishment [Yamaraja]. (11) But those who
with gladdened hearts and with the nectar of their
smiling, lotuslike faces intelligently, like a son
would do who pacifies by praise, with loving
words manage to respect the brahmins who are of
restrictive words, are in Me, for I am controlled by
those brahmins. (12) Therefore let it be so that the
exile of these two servants who oblivious to the
intention of their master were in offense with you
and have to face the immediate consequences
thereof, may not be too long so that they soon will
retrieve the favor of being near to Me.'
(13) Lord Brahma said: 'Even though they now
had heard His loving, divine speech that was like
a series of mantras, their souls being bitten by the
snake of anger were not sated. (14) With their
ears wide open hearing the excellent and care¬
fully chosen words of momentous import, they
had difficulty understanding them and, pondering
deeply over their profundity, could not fathom
the Lord His intention. (15) The great conclusion
the Supreme Lord had revealed from His internal
potency made the four brahmins in extreme de¬
light with their hairs standing on end speak with
folded hands. (16) The sages said: ‘Oh Fortunate
One, we do not understand oh Lord what You
mean to say, because You, despite of being the
ruler, spoke of [us] being merciful with You! (17)
You are the supreme director of the spiritual
world and the highest authority of the brahmins
who teach others. You oh master of the learned
ones are the God of the gods, the Fortunate One
who is the Soul, the worshipable deity. (18) From
You there is the protection of the eternal occupa¬
tion [sanatoria dharma] in all Your different ap¬
pearances, You are the supreme objective of the
religious principles; in our opinion You are the
one unchanging reality. (19) Because by dint of
Your mercy the transcendentalists who break with
all material desires effortlessly conquer birth and
death, it can never be so that You as such would
depend on the mercy of others. (20) The Grace of
Fortune [the goddess FaksmI], of whom others in
their wish for material benefit occasionally accept
the dust of her feet on their heads, waits upon You,
anxious to secure a place like the king of the bum¬
blebees has with the aroma of the wreath of fresh
tulsl leaves that is offered by the devotees. (21)
How can You, who as the reservoir of all opu¬
lences are not that anxious about her impeccable
devotional services, You, who for the pure devo¬
tees are the object of the greatest devotion, be
sanctified by the dust on the path of the brahmins
or find fortune by the Srlvatsa mark [the few
white hairs on Your chest]? (22) You, oh Fortu¬
nate One, are threefold [tapas, sauca, day a ] pre¬
sent in all the three [previous] yugas [see 3.11]
for the protection of the animate and inanimate
beings of this universe. May Your transcendental
form consisting of pure goodness for the sake of
the gods and the brahmins ban all ignorance and
passion and thus bring us all the best. (23) If You
as the protector of the brahmins - the highest
class - do not consider them worthy, do not con¬
sider them the best who deserve all respect and to
be addressed in friendly terms, then oh God,
Your auspicious path will be lost because of
which the common people would accept the
authority of wisdom. (24) And that is not what
You want. You, who as the reservoir of all good¬
ness wishes to do good to the people in general,
destroyed by Your potencies the opposition. Oh
Ford, You are the one of the threefold of nature
and the maintainer of the universe and therefore
Your potency remains undiminished [by the role
You are playing now]. That submissive attitude is
but [a game for] Your pleasure. (25) Whatever
punishment, oh Ford, You think these two de¬
serve who are of a better life, we wholeheartedly
will accept. Take whatever measure You consider
proper; we understand that we have cursed the
sinless ones.'
(26) The Supreme Lord said: 'These two will
elsewhere soon take birth from a godless womb.
With a focus of mind intensified by anger they will
remain firmly united with Me and soon return to
48 Snmad Bhagavatam - The Story of the Fortunate One
My presence. Know that your curse was ordained
by Me alone, oh learned ones.'
(27) Brahma said: 'The sages now to their happi¬
ness had seen the beautiful to behold, self-
illuminated realm of Vaikuntha, the abode of the
irresistible Lord. (28) After circumambulating and
offering the Supreme Lord their respects, they re¬
turned elated, applauding what they had learned
about the glory of the Vaishnavas [the attendants
of Lord Visnu]. (29) The Supreme Lord then said
to His two servants: 'Leave this place, let there be
no fear, but live in togetherness. Even though I am
capable of nullifying a brahmin's curse, I do not
wish to do so, on the contrary, it has even My ap¬
proval. (30) This departure has been foreseen by
LaksmI who was angry with you when you once
prevented her from entering the gate while 1 was
resting. (31) Unified in consciousness as My enemy
you will find liberation from the consequence of dis¬
respecting the brahmins and after only a short time
return to Me.'
(32) After thus having addressed the two door¬
keepers the Supreme Lord returned to His abode
that is decorated with rows of palaces full of the
wealth of the servitude of the goddess LaksmI.
(33) But that did not apply to the two excellent
demigods who inevitably because of the curse of
the brahmins had to miss the beauty and luster of
Vaikuntha and fell into gloom. (34) Upon their fall
from the abode of the Lord of Vaikuntha, a great
roar of disappointment rose from all the fine palaces
of the devotees. (35) These two prominent associates
of the Lord have now entered the womb of Diti
through the very powerful seed of Kasyapa. (36) Be¬
cause the Supreme Lord desired this to happen, all of
you are now unsettled being faced with the
prowess of these two unenlightened siblings.
(37) With Him being the cause of the mainte¬
nance, creation and destruction of the universe,
the bewildering yogamaya potency of the most
ancient one is difficult to fathom for even the
masters of yoga. But He is our Lord of Fortune
and Master of the modes and will put things
right. What [else] would be the purpose of our
deliberation on this subject?'
Chapter 17
Victory of Hiranyaksa over All the
Directions of the Universe
(1) Maitreya said: 'When the denizens of heaven
heard the explanation of Brahma about the cause
[of the darkness], they were freed from their fear
and next all returned to their heavenly places. (2)
Virtuous Diti, apprehensive about the lifelong
trouble her husband spoke about in relation to her
children, gave birth to twin sons. (3) When they
were born, many most frightening, inauspicious
signs could be seen in heaven, on earth and in the
sky. (4) The mountains and the earth shook with
earthquakes and there seemed to be fire coming
from all directions with meteors falling, thunder¬
bolts, comets and inauspicious constellations. (5)
Sharp winds blew that constantly howled and ar¬
mies of cyclones with dust-clouds for their ensigns
uprooted the greatest trees. (6) Amassing clouds
obscured the luminaries with lightning laughing
loudly in the sky; everything was enveloped in
darkness and nothing could be seen. (7) Stricken
with sorrow, the ocean full of agitated creatures
wailed with high waves and the drinking places and
rivers were disturbed while the lotuses withered. (8)
All the time misty halos appeared around the sun
and moon who had eclipses, claps of thunder were
heard and rattling sounds of chariots resounded
from the mountain caves. (9) Inside the villages
fearful she-jackals vomited fire from their mouths
and there were the cries of owls and the ominous
howling of jackals. (10) The dogs raised their heads
uttering various cries as if they sang at times and
then again were wailing. (11) The asses, oh
Vidura, loudly braying ran madly hither and
thither in groups, striking the earth hard with
their hooves. (12) Frightened by the asses the
birds flew shrieking from their nests and the cat¬
tle passed dung and urine in the cowsheds and
the woods. (13) The cows in their fear yielded
blood [in stead of milk] and clouds rained pus,
the idols shed tears and trees fell down without a
blast of wind. (14) The most auspicious planets
and the other luminaries stood in conjunction,
had retrograde courses or took conflicting posi-
Canto 3 - Part a 49
tions. (15) Not knowing the secret of all these
great omens of evil, except for the sons of Brahma
all the people who saw more of this were afraid
and thought that the world would end. (16) The
two godforsaken, earliest Daityas in history grew
up quickly, manifesting uncommon bodies that
were like steel with the size of mountains. (17)
With their brilliant bracelets around their arms and
the beauty of the decorated belts around their
waists that outshone the sun, the earth shook at
every step of their feet while the crests of their
crowns touched the sky as they blocked the view
in all directions.
(18) Prajapati Kasyapa gave the two their names:
the one of the twin who was first begotten from
his flesh and blood [but was born later] he called
Hiranyakasipu ['the one feeding on gold'] and the
one who appeared first from Diti in the world
[but was begotten later] he called Hiranyaksa
['the one with a mind for gold']. (19) Hi¬
ranyakasipu because of a blessing of Lord Brahma
being puffed up without any fear that he would be
killed by anyone, managed to seize control over the
three worlds and their protectors. (20) Hiranyaksa,
his beloved younger
brother always will¬
ing to do him a fa¬
vor, was, with a club
in his hands ready to
fight, traversing the
higher spheres in
search of violent
opposition. (21) He
had a temper diffi¬
cult to control, tin¬
kling anklets of
gold and the
adornment of a very
large garland over
his shoulders upon
which rested his
huge mace. (22)
Proud as he was of
the physical and
mental strength
conferred by the
boon, he feared no
one because no one
could check him, and therefore the godly ones
afraid of him hid themselves as if they were
snakes frightened of Garuda. (23) Discovering that
Indra and the demigods seeing his might had
vanished and could not be found, the chief of the
Daityas got excited and roared loudly. (24) Giving
up his search the mighty being, wrathful like an
elephant just for the sport dove deep into the
ocean while producing that terrible sound.
(25) As he entered the ocean, the aquatics, the de¬
fenders of Varuna who stayed under water, were
beset with fear that he would get hold of them and
fled, daunted by his splendor, hurried away as far
as they could. (26) Roaming the ocean for many
years he with great force time and again struck the
mighty, wind-tossed waves with his mace and thus
reached Vibhavarl, oh Vidura, the capital of Va¬
runa. (27) There having reached the region of the
unenlightened ones, he, just to make fun, with a
smile like a lowborn one bowed before Varuna, the
Lord and guardian of the aquatics and said: ‘Oh
great Lord, give me battle! (28) You are the guardian
of this place, a renown mler. By your power that re¬
duced the pride of the conceited heroes and with
50 Snmad Bhagavatam - The Story of the Fortunate One
Chapter 18
The Battle Between Lord
Boar and the Demon Hira-
nyaksa
(1) Maitreya continued: 'Having
heard the proud words of the Lord
of the seas, the vainglorious one
took little heed of them. From
Narada having learned about the
whereabouts of the Lord, oh dear
Vidura, he hurriedly betook himself
to the place of punishment. (2)
There he saw how the Victorious
One bearing the earth high on the
tips of His tusks, was putting him
in His shadow with His radiant,
reddish eyes. He laughed and said:
'Oh, a beast of the wilderness!' (3)
He told the Lord: 'Come and fight
oh fool, leave the earth to us in¬
habitants of the lower worlds. The
creator of the universe entrusted us
which you conquered all Daityas and Danavas in the
world [viz. the sons of Diti and Daksa's daughter
Danu, considered as demons], you once managed to
perform a grand royal \rajasiiya] sacrifice, oh mas¬
ter.'
(29) Thus profoundly being ridiculed by an en¬
emy whose vanity knew no bounds, the respect¬
able lord of the waters got angry, but controlling
himself with reason he replied: ‘Oh my best one,
we have now left the path of warfare. (30) I can
think of no other than the Most Ancient Person
who in battle with you would be sufficiently
skilled in the tactics of war to your satisfaction,
oh king of the world. Approach Him who is even
praised by heroes like you. (31) Reaching Him
oh great hero, you will quickly be freed from
your pride and lie down on the
battlefield amid the dogs. It is for
exterminating the evil that you are
and to show the virtuous His
grace, that He desires to assume
His forms.'
this earth. My seeing You here will not be to Your
wellbeing, oh summit of divinity who assumed the
form of a boar. (4) Have our enemies called on
You in order to kill us? You killed the ones at¬
tached to the world, while You remained out of
view Yourself! Your bewildering internal potency
is of no importance. I will erase the grief of my
relatives by killing You idiot! (5) When I have
killed You smashing Your skull with the mace in
my hand, all the sages and God-conscious people
who where presenting their offerings to You will
be released and automatically cease to exist with¬
out that root.'
(6) When He, hurt by the assailing abuse of words
of the enemy, saw that the earth He was bearing
on the tips of His tusks was affrighted, He bore the
Canto 3 - Part a 51
pain and came out of the water like a male ele¬
phant who in the company of his wives is attacked
by a crocodile. (7) He who had golden hair and
frightening teeth chased Him who came out of the
water like the crocodile would do with the ele¬
phant. He roared like thunder: 'Is there anything a
condemned poor devil [like You running away
from me] is ashamed of?' (8) With the enemy
looking on He [Lord Boar] placed the earth within
His sight on the water and invested her with the
power of His own strength [to stay afloat]. [For
that] He was praised by the creator of the universe
and pleased with flowers by the ones in charge. (9)
Hiranyaksa with his wealth of golden ornaments,
his huge mace and his beautiful golden armor, fol¬
lowed Him closely behind and constantly pierced
the core of His heart with terribly angry abuses.
But He laughed about it and addressed him. (10)
The Supreme Lord said: 'We [boars] are indeed
creatures of the jungle, for I seek to kill dogs just
like you oh mischievous one. [And as for your
insults: We] heroes who are free from the bondage
of death take no notice of the loose talk of some¬
one bound [to this or that culture]. (11) We [dig¬
ging up matters] are thieves of the reserves of the
inhabitants of the lower worlds and are not
ashamed about it. Despite of being chased by your
mace We somehow will manage to maintain in
battle. Where can one go having challenged such a
mighty adversary? (12) [You] being the com¬
mander of the leaders of foot soldiers have to take
steps to defeat Us forthwith, without further con¬
sideration. And with killing Us you wipe the tears
away of your kith and kin. Is it not so that he who
does not fulfill the words of his promise deserves
no place in an assembly?'
(13) Maitreya said: 'The attacker, thus being in¬
sulted and ridiculed by the Supreme One of De¬
votion got seriously agitated and furious as a
challenged cobra. (14) Hissing of anger and
stirred in all his senses because of his wrath, the
demon quickly attacked and threw his mace at
the Lord. (15) The Lord however stepped aside to
evade the blow of the mace thrown by the enemy,
just like an accomplished yogi eluding death.
(16) After picking up his mace again he bran¬
dished it about repeatedly and bit his lip in the
rage of his anger to rush towards the Lord for the
second time. (17) But, oh gentle one [Vidura], He
as an expert on this weapon with the help of His
mace saved Himself by striking the enemy with it
on his right eyebrow. (18) In this manner Hira¬
nyaksa and the Lord both eager for the victory
were furiously striking each other with their huge
maces. (19) The two combatants with their bod¬
ies injured by the pointed maces, smelled the
oozing blood, which increased their vigor to per¬
form diverse maneuvers in their effort to win. It
looked like an encounter between two bulls fight¬
ing about a cow.
(20) Oh descendant of Kuru, Brahma, the self-
bom one who desired to witness what transpired
for the sake of the world came, accompanied by
the sages, for the Daitya Hiranyaksa and the Su¬
persoul of all sacrifices who had engaged His
potency to appear in the form of a boar. (21)
Upon seeing the power the Daitya Hiranyaksa
had acquired and how he, unafraid, had arrived at
an unavoidable opposition, the respectable Lord
Brahma, the leader of thousands of sages, ad¬
dressed the original Lord Narayana in His boar
form. (22-23) Brahma said: 'This one, oh God, is
to the gods, the brahmins, the cows, the normal
living beings and the innocent souls who ob¬
tained Your feet, an evil-doer, a source of fear
doing wrong by the power of a boon obtained
from me. He wandering about as a pain to every¬
one as a demon has searched all the universe
missing a proper adversary. (24) Play no innocent
game with him oh God, aroused he is a snake full
of tricks, arrogant, self-righteous and most
wicked. (25) Please oh Infallible One, engage
Your internal potency and forthwith kill the sin¬
ner before he one moment seizes the opportunity
to increase his formidable power. (26) This en¬
croaching dark of night destroys the world, oh
Soul of Souls, please bring victory to the God¬
conscious ones. (27) This auspicious moment
called abhijit [the eight muhurta, about midday]
has almost passed now. For the welfare of us,
Your friends, quickly dispose of this formidable
foe. (28) The death of this one, who fortunately
arrived here on his own accord, was ordained by
You. Show him Your power in the duel, kill him
and restore the peace of the worlds.'
52 Snmad Bhagavatam - The Story of the Fortunate One
Chapter 19
The Killing of the Demon Hiranyaksa
(1) Maitreya said: 'Hearing Brahma's sincere, nec¬
tarine words made the Lord heartily laugh who ac¬
cepted them with a glance laden with love.
(2) Then, jumping up, the Lord bom from
the nostril with His mace struck the demo¬
niac enemy who was fearlessly stalking
before Him sideways on the chin. (3) But
that blow was stopped by Hiranyaksa's
mace in such a way that the Lord His mace
miraculously enough slipped from His
hands and fell down whirling with an as¬
tonishing glow. (4) Even though Hira¬
nyaksa thus had an excellent opportunity,
he did not attack out of respect for the
combat code that one does not attack
someone who has no weapon. This excited
the Lord. (5) As His mace fell, a cry of
fear rose [among the bystanders] but the
confrontation with Hiranyaksa's right¬
eousness made the All-powerful Lord
think of His Sudarsana-cakra. (6) Playing
with the vile son of Diti, this greatest one
of His associates, He rotated His discus
and met with various expressions of disbe¬
lief from those who unaware [of all His
powers] crowded the sky and said: 'Hail to
You, please kill him.'
(7) The Daitya upon seeing Him whose
eyes were like the petals of lotus flow¬
ers, standing armed with His disc be¬
fore him, prepared and looking at Him,
his senses were overpowered by indig¬
nation and hissing like a serpent he bit
his lips in great resentment. (8) With
his fearful huge teeth and staring eyes
burning like fire he then attacked Him
with his club saying: 'And thus You are slain!',
and hurled it at the Lord. (9) That mace, even
though it had the force of a tempest oh seeker of
truth, was by the Supreme Lord of sacrifices
who had assumed the form of a boar, before the
eyes of His enemy playfully knocked down with
His left leg.
(10) He then said: 'Pick it up and try again if you
are that eager to win'. At that time the thus chal¬
lenged Hiranyaksa roaring loudly stroke again.
(11) The Lord seeing the mace flying towards
Him, stood firm and caught it as easily as Garuda
would seize a serpent. (12) With his bravery frus¬
trated the great demon shattered in his pride hu¬
miliated refused to take back the mace the Lord
offered Him. (13) He instead of that took up a tri¬
dent and flaming like fire ravenously went against
the Varaha appearance of the Lord of Sacrifice,
like someone with evil intentions going against a
Canto 3 - Part a 53
brahmin. (14) The shiny trident that was hurled by
the mightiest among the Daityas with all his
strength, in his flight shone all the brighter but was
like Garuda's wing being clipped off by Indra
[when Garuda once snatched a pot of nectar], cut
to pieces by the sharp rim of the cakra. (15) When
he saw his trident cut to pieces by the Lord His
disc, he infuriated came roaring forward to strike
the broad and Srlvatsa-marked chest of the Lord,
the abode of the goddess, hard with his fist. There¬
after the demon disappeared from sight. (16) Thus
struck by him, oh Vidura, the Supreme Lord in His
first incarnation as a boar was not in the least
shaken. He was not more affected than an elephant
hit with a bunch of flowers. (17) The people how¬
ever now saw the Lord of the internal potency be¬
ing sieged with an array of tricks and they fear¬
fully thought that the end of the world was at
hand. (18) Fierce winds were blowing and in all
directions darkness spread because of the dust
while stones came down as if an
entire army was engaged. (19)
The luminaries in the sky disap¬
peared behind masses of clouds
from which it thundered and
lightened with a constant down¬
pour of pus, hair, blood, stool,
urine and bones. (20) Oh sinless
one, from the mountains all kinds
of weapons were discharged and
naked demonesses with their hair
hanging loose were seen who
were armed with tridents. (21)
Many savage devils and demons
on foot, horseback, on chariots
and elephants appeared, who
shouted cruel words of murder.
(22) Following this display of
magical power by the demon the
beloved enjoyer of the three sac¬
rifices [of hearing, goods and
breath, see B.G. 4: 26-27] desir¬
ing an end to it all cast the
weapon of His most excellent
presence [the Sudarsana-cakra].
(23) At that very moment sud¬
denly a shudder ran through the
heart of Diti [the mother of the demon] and re¬
calling the words of her husband [Kasyapa] blood
flowed from her breasts. (24) With his magic
forces being dispelled [by the launched cakra ] the
demon reappeared before the Supreme Lord and
full of rage embraced Him in order to crush Him,
but he found the Lord outside of his grip. (25) Hi-
ranyaksa struck Lord Adhoksaja [He beyond the
control of the senses] with his fist as hard as a
thunderbolt, but was hit by Him just below his ear,
like the Lord of the Maruts [Indra] did with the
demon Vrtra. (26) Even though he was slapped in
a casual manner by the Invincible Lord, the de¬
mon's body wheeled around, his eyes bulged out
of their sockets and with his arms and legs lifeless
and his hair scattered, he fell down like a gigantic
tree uprooted by the wind.
(27) The self-bom one [Brahma] and others who
saw him lying on the ground with his glow still
FAMILY TREE OF THE KURU-DYNASTY
Kuru (ancestor)
I
Dasa (a fisherman) 6 generations
I
ru^r-i
The saint
Parasara x Satyavati —x King Santanu x Ganga
I *
Grandfather Bhisilld (childless on oath)
The young deceased Vicitravirya x Ambika a Ambalika
(Maidservant)
Sudri X Vyasa, author Veda‘ H~*~
* i - V
The wise Vidura The blind Dhritarashthra Madri -x-Pandu x Kunti (Pritha)
Ghandhari— x-1
The two As’vins
DE KAURAVA’S :
hundred brothers
led by
Duryodhana
x —
1
Indra
X-
Va'yu
X-
Dharma
the pandavas ,
1 T i
r '
x- Surya csungod)
I
Kama
Nakula
Sahadeva Arjuna
Bhima
Yudhishthhira
X
X
X
X
Draupadi
Draupadi
1
Draupadi
Draupadi
S’atatika
S’rutakarma
*-
Sutasoma
-x-
Prativindhya
-X
Draupadi Subhadra (Krishna's sister) Ulupi Citrangada
+ + + |
S’rutakirti Abhimanyu x Uttara iravan Babhruvahana
Parikchit (the emperor) x Iravati
Janamejaya
54 Snmad Bhagavatam - The Story of the Fortunate One
unfaded and his teeth through his lip, said, ap¬
proaching in admiration: ‘Oh who indeed could
meet his final destination this way? (28) He upon
whom the yogis absorbed in the union of their
consciousness in seclusion meditate in seeking
liberation from the unreal, material body, struck
with one of His legs the son, the crest jewel of the
Daityas who left behind his body gazing at His
countenance. (29) Both the personal assistants of
the Lord have been cursed to be born again in god¬
less families for a couple of lives, after which they
will return to their positions.'
(30) The demigods said: 'All obeisances to You,
oh Enjoyer of all Sacrifices who for the sake of
maintaining [this world] assumed a form of pure
goodness. To our good fortune You've slain this
one who was wreaking havoc in all the worlds.
With devotion to Your feet, we are now at ease.'
(31) Sri Maitreya said: 'After thus having killed
the so very powerful Hiranyaksa, the Lord, the
source of the boar incarnation, praised by the one
seated on the lotus and the other gods, returned to
His abode where His glory is celebrated continu¬
ously. (32) To you, dear friend, I explained as it
was told to me, how the Supreme Lord descending
in a material form put an end to the activities of
the so very powerful Hiranyaksa who in a great
fight was killed like a plaything.' "
(33) Suta said: "Vidura, the great devotee thus hear¬
ing the narration about the Supreme Lord from the
son of Kusaru [Maitreya], achieved the highest bliss
oh brahmin [Saunaka], (34) Considering the joy
one derives from hearing stories about virtuous
souls of name and fame, what a joy would one not
derive from listening to a story about Him with the
Srivatsa mark on His chest? (35) The king of the
elephants [Gajendra] who was attacked by an alli¬
gator, meditated upon the lotus feet while his wives
were crying and was thus quickly delivered from
the danger [see 8.2-4], (36) Who would not take
shelter of Him who is so easily worshiped by men
without pretensions; which grateful soul would not
render service to the One who is impossible to wor¬
ship for those who are no real seekers? (37) He who
hears, chants and takes pleasure in this wonderful
pastime of the Supreme One who as a boar raised
the earth out of the ocean and killed Hiranyaksa,
will instantly be freed, even if he finished off a
brahmin, oh twice-born ones! (38) This narrative is
most edifying, is very sacred, brings wealth, fame,
longevity and will provide all that one needs. Who¬
ever listens to it will on the battlefield find his life
force and senses strengthened by it and at the end of
one's life it will grant the shelter of Lord Narayana,
oh dear Saunaka."
Thus the first part of Canto 3 of the Srlmad
Bhagavatam ends named: The Status Quo
Translation: Anand Aadhar Prabhu,
http://bhagavata. 0 rg/c/ 8 /AnandAadhar.html
Production: the Lilognostic Association of The
Order of Time, with special thanks to Sakhya Devi
DasI for proofreading and correcting the manuscript.
http://theorderoftime.com/info/guests-friends.html
Copyright: Creative Commons Attribution-
Noncommercial-Share Alike 3.0 Unported License
© 2010 Anand Aadhar: one must attribute to the
name Anand Aadhar and provide a fink to the
website http://bhagavata.org; adaptation, uploading
and printing is allowed for non-commercial use and
distributing the resulting work can only be under
the same or similar license to this one.
Lor the different copyrights of the pictures
see the chapter reference at the bottom of each
page at http://bhagavata.org. The Radha-Krsna
image on the front title page is by Indra Sharma.
Email from http://bhagavata.org/email.html
Reference: Lor this original translation next to the
Monier Williams Sanskrit dictionary and the
ISKCON sitevedabase.net, theSastnCL.Goswami
version of the Gita Press has been used. The source texts,
audio read files and music to this translation one can find
following the links from: http://bhagavata.org/
Lor relevant links see the Srlmad Bhagavatam
Treasury: http ://bhagavata .org/treasury/links .html
Krsna Dvaipayana Vyasadeva
SRIMAD BHAGAVATAM
(Bhagavata Purana)
The story of the Fortunate One
Canto 3 - Part b
Translated by Anand Aadhar
Third revised edition 2012
2 Snmad Bhagavatam - The Story of the Fortunate One
CANTO 3: The Status Quo
Part b
Introduction- 3
20 The Beings Created by Brahma- 4
21 The Converstation Between Manu and Kardama- 7
22 The Marriage of Kardama Muni and Devahuti- 10
23 Devahuti’s Lamentation- 12
24 The Renunciation of Kardama Muni- 15
25 The Glories of Devotional Services- 17
26 Fundamental Principles of Material Nature- 19
27 Liberation from Falsehood- 23
28 Kapila’s Instructions on the Execution- 25
29 Explanation of Devotional Service by Lord Kapila- 28
30 Lord Kapila Describes the Adverse Consequences of Fruitive Activities- 30
31 Lord Kapila's Instructions on the Wanderings of the Living Entities- 32
32 The Entanglement in Fruitive Activities- 35
33 The Renunciation of Devahuti- 37
Canto 3 - Part b 3
Introduction
This book tells the story of the Lord and His in¬
carnations since the earliest records of Vedic his¬
tory. It is verily the Krsna Bible of the Hindu uni¬
verse. The Bhagavad Gita relates to this book like
the sermon on the mountain by Lord Jesus relates
to the full Bible. It has about 18.000 verses con¬
tained in 335 chapters and consists of 12 subdivi¬
sions of books that are called Cantos. These books
together tell the complete history of the Vedic cul¬
ture and cover the essence of the classical collec¬
tions of stories called the Puranas. This specific
collection of Vedic stories is considered the most
important one of all the great eighteen classical
Puranas of India. It includes the cream of the Ve¬
dic knowledge compiled from all the Vedic litera¬
tures as also the story of the life of Lord Krsna in
full (Canto 10). It depicts His birth, His youth, all
His wonderful proofs of His divine nature and His
superhuman feats of defeating all kinds of demons
up to the great Mahabharat war at Kuruksetra.
This leading Purana also called the 'perfect
Purana', is a brilliant story that has been brought to
the West by Srlla A.C. Bhaktivedanta Swami
Prabhupada, a Caitanya Vaishnava, a bhakti (devo¬
tional) monk of Lord Visnu [the name for the tran¬
scendental form of Lord Krsna]. He undertook the
daring task of enlightening the materialist west¬
erners, the advanced philosophers and theologians,
in order to help them to overcome the perils and
loneliness of impersonalism and the philosophy of
emptiness.
For the translation the author of this internet ver¬
sion has consulted the translations of C.L Gos-
wami. M.A., Sastrl (from the Gita Press, Go¬
rakhpur), the parampara [disciplic succession]
version of Srlla Visvanatha Cakravarti Thakura
and the later version of this book by Srlla A.C.
Bhaktivedanta Swami Prabhupada. The latter
translators as acdryas [guru teaching by example]
of the age-old Indian Vaishnava tradition are rep¬
resentatives of a culture of reformation of the de¬
votion for God or bhakti, the way it has been prac¬
ticed in India since the 16th century. This reforma¬
tion contends that the false authority of the caste
system and single dry book knowledge is to be
rejected. Sri Krsna Caitanya also called Caitanya
Mahaprabhu, the avatdra [an incarnation of the
Lord] who heralded this reform, restored the
original purpose of developing devotion to God
and endeavored especially for dissemination of the
two main sacred scriptures expounding on that
devotion in relation to Krsna as the Supreme Per¬
sonality of Godhead. These scriptures are the
Bhagavad Gita and this Bhagavata Purana, that is
also called the Srlmad Bhagavatam, from which
all the Vaishnava acaryas derived their wisdom
for the purpose of instruction and the shaping of
their devotion. The word for word translations as
also the full text and commentaries of this book
were studied within and without the Hare Krsna
temples where the teaching of this culture takes
place in India, Europe and America. The purpose
of the translation is first of all to make this glori¬
ous text available to a wider audience over the
Internet. Since the Bible, the Koran and numerous
other holy texts are readily available, the author
meant that this book could not stay behind on the
shelf of his own bookcase as a token of material
possessiveness. When we started with this en¬
deavor in the year 2000 there was no proper web
presentation of this book. Knowledge not shared is
knowledge lost, and certainly this type of knowl¬
edge which stresses the yoga of non-
possessiveness and devotion as one of its main
values could not be left out. The version of Swami
Prabhupada is very extensive covering some 2400
pages of plain fine printed text including his com¬
mentaries. And that were only the first ten Cantos.
The remaining two Cantos were posthumously
published by his pupils in the full of his spirit. I
thus was faced with two daring challenges: one
was to concatenate the text or make a readable
running narrative of the book that had been dis¬
sected to the single word and the second challenge
was to put it into a language that would befit the
21 st century with all its modem and postmodern
experience and digital progress of the present cul¬
tural order of the world, without losing anything
of its original verses. Thus another verse to verse
as-it-is translation came about in which
Visvanatha's, Prabhupada's and Sastrl's words
were pruned, retranslated and set to the under-
4 Snmad Bhagavatam - The Story of the Fortunate One
standing and realization of today. This realization
in my case originated directly from the disciplic
line of succession of the Vaishnava line of acciryas
(teachers) as also from a realization of the total
field of indian philosophy of enlightenment and
yoga discipline as was brought to the West by also
non-Vaishnava gurus and maintained by their pu¬
pils. Therefore the author has to express his grati¬
tude to all these great heroes who dared to face the
adamantine of western philosophy with all its
doubts, concreticism and skepticism. Especially
the pupils of Prabhupada, members of the re¬
nounced order (s cmnyasTs) who instructed the
author in the independence and maturity of the
philosophy of the bhakti-yogis of Lord Caitanya
need to be mentioned. 1 was already initiated in
India by a non-Vaishnava guru and have been
given the name of Swami Anand Aadhar ('teacher
of the foundation of happiness'). That name the
Krsna community converted into Anand Aadhar
Prabhu ('master of the foundation of happiness')
without further ceremonies of Vaishnava initiation
(apart from a basic training). With the name An¬
and Aadhar 1 am a withdrawn devotee, a so-called
vanaprasta, who does his devotional service inde¬
pendently in the silence and modesty of his local
adaptations of the philosophy.
In most cases the word for word translations and
grammatical directions of Srlla A.C. Bhak-
ti vedanta Swami Prabhupada/ISKCON,
Visvanatha Cakravarti Thakura and C.L. Gos-
wami. M.A., SastrT have been followed as they
were used in their translations and I have checked
them with the help of the Monier-Williams San¬
skrit Dictionary [see the file of the terms used]. In
footnotes and between square brackets [ ] some¬
times a little comment and extra info is given to
accommodate the reader when the original text is
drawing from a more experienced approach. On
the internet site bhagavata.org of this book, my
version refers to the version of Prabhupada that is
linked up at each verse together with my own pre¬
vious version so that it is possible to retrace at any
moment what I have done with the text. This is in
accordance with the scientific tradition of the
Vaishnava community.
For the copyright on this translation the so-called
Creative Commons Attribution Noncommercial-
Share Alike 3.0 Unported License has been cho¬
sen. This means that one is free to copy, distribute
and alter the text on the condition of attribution
(refer to the name of Anand Aadhar and to my
website address bhagavata.org), that the resulting
work can only be distributed under the same or
similar license to this one and that one cannot use
the text for commercial purposes. Lor all other
usage one will have to contact the author.
With love and devotion, Anand Aadhar Prabhu,
Enschede, The Netherlands, April 17, 2012.
Canto 3 - Part b 5
Chapter 20
The Beings Created by Brahma
(1) Saunaka said: "After the position of the
earth was restored [by Lord Varaha] oh son of
Romaharsana [Suta], what did Svayambhuva
Manu [see 2.7: 2, 3.12: 54, 3.13: 2] do to show
those to be born the path? (2) Vidura, the great,
unalloyed devotee and intimate friend of Lord
Krsna, abandoned his elder brother [Dhrtarastra]
because he and his hundred sons went against
Krsna. (3) Born from the body of Vyasa and in
no way inferior to him in greatness, he with all
his heart took shelter of Lord Krsna and fol¬
lowed those devoted to Him. (4) What was it
that this hero of purity when he visited the holy
places asked Maitreya, the foremost knower of
spiritual life whom he had met at Kusavarta
[Hardwar] where he resided? (5) When the two
engaged in their conversation oh Suta, that re¬
sulted in the spotless narrations that like the
waters of the Ganges vanquish all sins when one
takes shelter of the Lord's lotus feet. (6) All
good fortune to you! Tell us the stories about
His selfless actions that are so worthy to be
sung. What devotee appreciative of the devo¬
tional mellows [rasas] one has with Him would
have enough of drinking in the nectar of the
Lord's pastimes?"
(7) Thus being questioned by the sages assembled
in the Naimisaranya forest, Suta who had dedi¬
cated his mind to the Lord then said to them: "Just
listen to this."
(8) Sota said: "Vidura, having heard how the Lord
had assumed the body of a boar, He by His own
potency had uplifted the earth from the bottom of
the ocean and as a good sport indifferently had
killed Hiranyaksa, was overjoyed and addressed
the sage. (9) Vidura said: ‘Oh holy sage, knower
of that which is beyond our scope, please tell me
what Brahma has started after bringing forth the
Prajapatis who created mankind. (10) How did the
learned ones headed by Marlci observe the brah-
minical order of Svayambhuva Manu and how
have they developed this world? (11) Have they
operated being married, did they remain inde¬
pendent or have they all worked together bringing
about all of this?'
6 Srimad Bhagavatam - The Story of the Fortunate One
(12) Maitreya said: 'By Maha-Visnu, by the eter¬
nally active power of the hard to grasp divine or¬
dinance, the equilibrium of the three modes of na¬
ture got disturbed, so that the complete of the For¬
tunate One His material elements was produced.
(13) From the greatness of the cosmic intelligence
[the mahat-tattva], as ordained by the divine, be¬
ginning from the [spatial force held of the] ether
the birth of the basic reality of the material ele¬
ments [the ego as known] in groups of live took
place [the five elements, five senses, five sense
objects and five sense organs] with the threefold of
nature in which the element of passion [or quality
of movement] predominates. (14) Those elements,
which on themselves could not bring about the
coherence of the material universe, produced, hav¬
ing combined with the union of the divine, a globe
that shone like gold. (15) It lay in the waters of the
causal ocean as an egg in an unconscious state for
in fact quite a bit longer than a thousand [celestial]
years before the Lord [as Garbhodakasayl Visnu]
entered it. (16) From the Lord's navel the lotus of
a thousand and more suns sprouted with a dazzling
splendor [the galaxy, see 2.2: 24-25], It is the
abode of all conditioned souls where the self-born
one [Lord Brahma, the Creator] found his exis¬
tence as the first living entity. (17) When the Lord
who sleeps in the causal waters entered Brahma's
heart, he created the universe as he did before.
(18) First of all he from his shadow created the
five types of ignorance called tamisra [forgetful¬
ness] , andha-tamisra [the illusion of death], tama
[not knowing oneself], moha [the illusion of be¬
ing matter] and maha-moha [mad after matter,
craving; compare 3.12: 2], (19) Dissatisfied
Brahma threw off this body of ignorance which
was then seized by Yaksas [evil spirits] and
Raksasas [wild men, demons] to serve as the
darkness that is the source of hunger and thirst.
(20) Controlled by that hunger and thirst they ran
after him in order to eat him and cried in their
affliction: 'Do not spare him!' (21) That disturbed
the godhead and he told them: 'Do not eat me,
but preserve me, for you Raksasas and Yaksas are
my sons!'
(22) The demigods who shine with the glory of
the fear of God and were created first, took hold
of the effulgent form of the daytime which as the
vehicle of God was left behind. (23) The god ,
from his backside, next gave birth to the godless
who fond of sex approached the Creator in lust
for copulation. (24) At first the worshipable Lord
had to laugh about being followed by the shame¬
less ones of darkness, but he then terrified and
annoyed, hurried to get away. (25) He turned to
Him who bestows all boons and whose feet are
sought, the Lord who dispels distress and who, in
order to show His mercy to His devotees, mani¬
fests Himself in a suitable form: (26) 'Protect me
oh Supersoul, following Your order I created
those sinful living beings who approach me for
having sex, oh Master. (27) Only You are capable
of relieving the people who are afflicted by mate¬
rial miseries, only You can stop those who do not
take shelter of Your feet.'
(28) He who unerringly knows the mind of each
soul, seeing the distress of Lord Brahma told him:
'Cast off your impure body' and thus commanded
he cast it off. (29) That body [in the form of a
woman] was intoxicating with tinkling ankle bells,
adorable feet, overwhelming eyes and a gold-
ornamented shining girdle around the hips covered
by line cloth. (30) The breasts were tightly pressed
together and raised high, the nose was well
formed, the teeth beautiful, the smile lovely and
the look defiant. (31) She hid herself out of shy¬
ness. oh Vidura, all the godless ones fancying the
braids of her dark hair were captivated by the
woman: (32) ‘Oh what a beauty, what a grace; oh
what a budding youth! That she walks with us
who are so desirous of her, as if she's free from
passion!' (33) Indulging in all kinds of specula¬
tion about the evening twilight that had assumed
the form of a young woman, the wicked-minded
ones fond of her, full of respect asked her: (34)
'Who are you? Whom do you belong to, oh pretty
one? Why have you come here, oh passionate
lady? You are tantalizing us, unfortunate ones,
with the priceless commodity of your beauty!
(35) Whoever you may be oh beautiful girl, by
the fortune of seeing you play with a ball, we
onlookers have lost our head. (36) Moving your
lotus feet about oh beautiful woman, you bounce
that ball with the palm of your hand. The weight
of your full grown breasts must be tiresome for
Canto 3 - Part b 7
that waist of yours. You look as if you're tired,
please loosen the tie of your hair!'
(37) The godless this way with their minds
clouded took the twilight of the evening for the
wanton form of an alluring woman and seized
her. (38) With a smile of deep significance the
worshipful Lord then by the self-awareness of
His own sweetness created the hosts of celestial
musicians and dancing girls [the Gandharvas and
Apsaras], (39) The attractive form that factually
was the shining moonlight He gave up and the
Gandharvas headed by Visvavasu gladly took
possession of it. (40) When Lord Brahma, after
he from sloth had created the ghosts and evil
spirits, saw them naked and with disorderly hair,
he closed his eyes. (41) They took possession of
the body that was thrown off by the master of
creation and which is known as yawning. With it
one sees the living beings drooling in their sleep,
which is an unclean state that [with the ghosts
and evil spirits belonging to it] constitutes the
bewilderment of which one speaks as insanity.
(42) Recognizing himself as being full of energy
the worshipful Brahma, the master of all beings,
from his invisible form created the hosts of
Sadhyas and Pitas [the invisible demigods and
departed souls]. (43) They, the Pitas, accepted that
body, the source of their existence, and it is
through that body that those well versed in the
rituals offer their oblations [called sraddha ] to
these Sadhyas and Pitas. (44) The Siddhas [the
ones of special powers] and also the Vidyadharas
[the knowledgeable spirits] were created by his
faculty of remaining hidden from vision. He gave
them that wonderful form of himself known as
Antardhana [of being present but remaining un¬
seen], (45) From admiring himself seeing his re¬
flection in the water the master in his self-
awareness created the Kinnaras [the ones of
power] and Kimpurusas [the monkey-like]. (46)
They took possession of the form of the shadow
he left behind, for the reason of which they every
daybreak [during the brahma-muhurta, one and a
half hours before sunrise] gather with their
spouses to glorify his exploits in song. (47) Once
fully stretching his body as he laid down, he to his
great concern saw that the creation lacked in pro¬
gress. Thereupon he out of his anger gave up that
body also. (48) oh Vidura, from the hairs falling
from that body the beings without limbs were cre¬
ated. From their crawling bodies the snakes
evolved from whom one with the vicious cobras
sees the hood on their neck.
(49) When he [once] felt as if he had accom¬
plished his life's purpose, from his mind finally
sprouted the Manus [the original fathers of man¬
kind] for promoting the welfare of the world. (50)
He gave them the form of his own impassioned,
personal body, seeing which those who were cre¬
ated earlier welcomed the Prajapati [the founding
father] with the following eulogy: (51) ‘Oh Crea¬
tor of the Universe, you created everything so very
well: all the ritualistic customs you have settled so
firmly for us to share in the sacrificial oblations!
(52) By being of penance, through worship and by
connectedness in yogic discipline being immersed
in the finest absorption, you the first seer, the con¬
troller of the senses, have evolved the sages, your
beloved sons. (53) Each of them you, the unborn
one, have given a part of your own body that car¬
ries deep meditation, yogic union, supernatural
ability, penance, knowledge and renunciation.'
Chapter 21
The Conversation Between Manu and
Kardama
(1) Yidura said: ‘Oh supreme one, be so good to
describe the most esteemed dynasty of Svayamb-
huva Manu, the sexual intercourse of which led
to all the progeny. (2) Priyavrata and Uttanapada,
the two sons of Svayambhuva Manu, ruled ac¬
cording to the principles of religion the world
consisting of the seven continents. (3) The
daughter of that Manu named Devahoti oh brah¬
min, was the wife of the father of mankind you
spoke of [see 3.12: 27] as Kardama Muni, oh sin¬
less one. (4) Can you tell me, eager as I am, the
story about how the many offspring of Kardama
Muni, who was in fact a great mystic yogi en¬
dowed with the eight perfections [see 3.15: 45],
sprouted from her? (5) And how did the worship¬
ful Ruci, oh brahmin, and Daksa, the son of
Brahma, generate their offspring after securing
8 Snmad Bhagavatam - The Story of the Fortunate One
the two other daughters of Svayambhuva Manu as
their wives?'
(6) Maitreya said: 'Lord Brahma told the supreme
muni Kardama to beget children after he for ten
thousand years had practiced penance on the bank
of the river Sarasvatl. (7) Absorbed in that con¬
nectedness Kardama in his yoga was of devotional
service unto Him, the Lord who bestows all mercy
upon the surrendered souls. (8) The Supreme
lotus-eyed Lord being pleased then showed him in
Satya-yuga through the process of hearing oh
Vidura, the absolute truth of His transcendental
form. (9) He saw that that body of His was as ef¬
fulgent and pure as the sun with a garland of
white water lilies and lotuses and an abundance
of slick blackish-blue locks of hair, a lotus-like
face and dressed in spotless clothes. (10)
Adorned with a crown and wearing earrings He,
captivating the heart with His smiling glances,
held a conch, a disc and a mace and played with
a white lily. (11) He saw Him in the air standing
with His lotus feet on the shoulders of Garuda
with the famous Kaustubha jewel on His chest
hanging down from His neck. (12) Having
achieved his desire he whose heart had always
been filled with love jubilantly fell down with his
head to the ground and with folded hands pleased
[Him] with prayers.
(13) The sage said: 'Oh worshipable Lord, now we
have attained the complete success of having You,
the Reservoir of All Goodness, before our eyes; a
sight that is aspired [even] by yogis who attained
the perfection of yoga after gradually elevating
through many births. (14) oh Lord, You even ful¬
fill the desires of those who, because of Your de¬
luding energy, have lost their intelligence and
worship Your lotus feet - that are the boat for
crossing over the ocean of mundane existence - for
Canto 3 - Part b 9
the purpose of obtaining the trivial pleasures of
life that one also finds in hell. (15) Desiring to
marry a girl of a likewise disposition who in one's
marriage is as a cow of plenty, I also with doubtful
intentions approached You, the root and source of
everything and desire tree that fulfills all wishes.
(16) oh original father of all, the conditioned souls
in the grip of desire are all bound by the rope of
the words of You as the Lord of the living beings.
I, following their example also offer my oblations
to You, oh light of eternal time. (17) But those
who gave up on the pursuance of their animalistic,
earthly interests as also the people belonging to
them, and by discussing Your qualities with each
other took shelter under the umbrella of Your lotus
feet, with the help of that intoxicating nectar put
an end to their being a servant of their physical
bodies. (18) The wheel of the universe which with
a tremendous speed spins around the axle of the
imperishable [nature] of You [Brahman] with three
naves [sun, moon and stars], [twelve to] thirteen
spokes [as lunar months], three hundred and sixty
joints [as days in a demigod year], six rims [as
seasons], and innumerable leaves [moments], cuts
short the life-span of the universe but not the lives
of the devotees. (19) You oh Supreme Lord as the
One Self without a second, are desirous to bring
about in Yourself and control by Your deluding
yogamaya potency, the universes that You by dint
of Your own potency create, maintain and again
wind up like a spider does. (20) This material
world with its gross and subtle elements that You
manifest for us, was not just meant by You for
providing sensual pleasures. Let that world be
there also for our ultimate good [the beatitude]
whenever we through Your causeless mercy may
perceive the Fortunate One splendid with the tulsT
[of the devotion for You]. (21) In order to realize
the detachment from enjoying the fruits, You by
Your energies brought about the material worlds. 1
continuously offer My obeisances to the worshi-
pable lotus feet that shower benedictions on the
insignificant ones.'
(22) The sage [Maitreya] said: 'Thus having been
praised sincerely Lord Visnu replied Kardama Muni
with words sweet as nectar, while He, radiating af¬
fection standing on the shoulders of Garuda, smil¬
ingly looked on from below His expressive eye¬
brows. (23) The Supreme Lord said: 'Knowing your
state of mind, 1 have already arranged that for
which you exercised yourself with Me as the one
and only to be worshiped. (24) The exclusive wor¬
ship of Me the way it exists of people like you who
have fixed their attention fully on Me, is never
without meaning and purpose, oh leader of the
people. (25) The son of the father of man, the em¬
peror Svayambhuva Manu, whose righteous ac¬
tions are well known, fives in Brahmavarta [the
world as part of Brahma's lotus] where he rules
over the seven oceans and the earth. (26) He, the
saintly king, oh learned one, will along with his
queen come to this place the day after tomorrow,
wishing to meet you as an expert in religious
matters. (27) He has a grown-up daughter with
black eyes and a character full of good qualities
and is searching for a husband. He will give you
her hand in marriage oh master, for you are a
suitable candidate. (28) She is the one your heart
longed for all these years, she is your princess oh
brahmin and will soon serve you to your desire.
(29) She, from the seed sown in her by you, will
give birth to nine daughters, and from those
daughters the sages will beget all of their chil¬
dren. (30) When you've carried out My command
properly and are completely purified unto Me in
forsaking the fruits of action, you will finally
attain Me. (31) And when you have shown com¬
passion and have given assurance to all souls,
you will be self-realized and perceive yourself
and the universe as being in Me, as also Me be¬
ing in you. (32) By your semen 1 will [appear] as
My own plenary portion oh great sage and in¬
struct your wife Devahuti in the doctrine of the
ultimate reality.'
(33) Maitreya said: 'Thus having spoken to him,
the Supreme Lord who could be directly perceived
by the senses departed from lake Bindu-sarovar
through which the river Sarasvatl flows. (34)
While He before his eyes left by the path of per¬
fection [to the spiritual world] that is praised by all
liberated souls, the sage heard the hymns that form
the Sama Veda being vibrated by the wings of the
Lord's carrier [Garuda]. (35) Then, after His de¬
parture, Kardama, the greatly powerful sage,
stayed on the bank of lake Bindu, waiting for the
things to come.
10 Snmad Bhagavatam - The Story of the Fortunate One
(36) Svayambhuva Manu mounted together with
his wife a gold-plated chariot, placed his daughter
on it and traveled all over the earth. (37) Oh great
archer, as the Lord had foretold, he reached the
hermitage of the sage on the very day he com¬
pleted his vows of austerity. (38-39) That holy
auspicious water of the Sarasvatl river flooding the
lake was the nectar that had been frequented by
hosts of great sages. It was verily a lake of tears,
the way it was called after the teardrops that fell
down from the Lord's eyes when He was over¬
whelmed by His extreme compassion for this sur¬
rendered soul. (40) The place was holy with clus¬
ters of trees and creepers with the pleasant cries of
good-natured animals and birds. Adorned by the
beauty of groves of trees it was rich with fruits and
flowers throughout all the seasons. (41) It teemed
with the life of flocks of birds, intoxicated bees
madly buzzing around, peacocks proudly dancing
and merry cuckoos calling each other. (42-43) The
lake was adorned by kadamba, campaka, asoka,
karanja and bakula flowers and asana, kunda,
mandara, kutaja trees and young mango trees and
the pleasant sounds could be heard of karandava
ducks, plavas, swans, ospreys, waterfowls, cranes,
cakravaka and cakora birds. (44) There were also
masses of deer, boars, porcupines, gavayas [wild
cows], elephants, baboons, lions, monkeys, mon¬
gooses and musk deer.
(45-47) When the first monarch with his daughter
entered that eminent place, he saw the sage sitting
in his hermitage, offering oblations in the sacred
fire. His body shone brilliantly because of his pro¬
longed, terrible penance of yoga and was not very
emaciated, for the Lord had cast His affectionate,
sidelong glance upon him and made him listen to
His moonlike, nectarean words. He was tall with
eyes as the petals of a lotus, had matted locks of
hair and ragged clothes. Approaching him he ap¬
peared to be soiled like an unpolished gem. (48)
The monarch having approached the cottage
bowed before him, whereupon the sage received
him with honor and gave him a welcome befitting
a king. (49) After having accepted the respect of¬
fered, he then remained seated silently and was
delighted to hear what the sage, thinking of what
the Lord had told him, then in a pleasant tone of
voice said:
(50) 'I am sure oh divine personality, that you tour
around in order to protect the virtuous ones and
put an end to the life of the wicked ones, since you
are the person representing the Lord's protective
potency. (51) According to the necessity you as¬
sume the different forms of the sun, the moon, the
fire [Agni], the Lord of heaven [Indra], the wind
[Vayu], the one chastising [Yama], the religion
[Dharma] and of the waters [Varuna]. I offer Lord
Visnu who is You my obeisances. (52-54) If you
would not have mounted the chariot of victory
bedecked with its mass of jewels and have
twanged your bow so frighteningly, threatening all
the culprits with your presence, if your leading a
huge army of trampling foot soldiers would not
have shaken the earth roaming the globe like the
brilliant sun, then surely all moral codes and obli¬
gations of the vocations [varna\ and age groups
[asrama] as arranged by the Lord oh King, alas
would have been broken by rogues. (55) When
you would rest, unrighteousness would flourish
with a lack of control over men who are simply
after the money. This world would then be seized
by the miscreants and come to naught [see also
B.G. 3: 23], (56) Nevertheless I ask you, oh heroic
one, what the reason is of your visit, for that is
what we without reservation will carry out with
heart and soul.'
Chapter 22
The Marriage of Kardama Muni and
Devahuti
(1) Maitreya said: 'After the sage this way had
described the greatness of the virtues and activities
of emperor Manu he fell silent. The emperor feel¬
ing somewhat embarrassed by it then addressed
him. (2) Manu said: 'You [brahmins] were in your
being connected in penance, knowledge and yoga
and being turned away from sense gratification, by
the Creator created from His mouth for the pur¬
pose of defending Him in the form of praises [Ve-
dic hymns]. (3) And we were by the Father with
the Thousand Feet [the Lord of the Universal
Form] created from His thousand arms in order to
protect them again. Thus the brahmins are called
His heart and the ksatriyas [the rulers] His arms.
Canto 3 - Part b 11
(4) Because the godhead, the One Imperishable
who is both cause and effect, defends the both of
them, the brahmins and the ksatriyas protect each
other as also the [interest of the] soul. (5) By just
seeing how you oh supreme one, personally so
lovingly explained what the duty of a king is to his
subjects, all my doubts have resolved. (6) It is my
good fortune oh powerful one, that I could see you
who cannot be seen easily by those who are not
acting in accord with the soul. Happily enough my
head could touch the dust of your feet that bring
all the blessing. (7) I am lucky to have been
granted the great favor of being instructed by you.
How lucky I am to have listened with pricked up
ears to your pure words! (8) oh sage, your honor,
now be pleased yourself to listen to the prayer of
this humble person whose mind is full of worries
out of love for his daughter. (9) This daughter of
mine, the sister of Priyavrata and Uttanapada, is
seeking a husband suitable for her age, character
and good qualities. (10) The moment she heard
from Narada Muni about your noble character,
learning, appearance, youth and virtues, she fixed
her mind upon you. (11) Therefore, please accept
her oh best of the twice-born ones, she is offered
by me believing that she in every way is suitable
for your household duties. (12) To deny a thing of
one's desire that in fact came by itself is not com¬
mendable, not even for someone who is free from
attachment to sensual pleasures, let alone someone
addicted. (13) He who rejects what is offered
[generously] and begs from a stingy person, looses
his honor and will see his reputation and renown
ruined. (14) oh wise man, 1 heard that you in¬
tended to marry and hence have not taken the vow
of perpetual celibacy. Then please accept my offer
[*]'
(15) The rsi replied: 'Yes I would like to marry
and your daughter has not promised herself to
anyone. Based upon this a marriage of us accord¬
ing to the rules will be proper. (16) Let that desire
of your daughter, which is recognized by scrip¬
tural authority, be fulfilled oh King. Who would
not adore your daughter? Her bodily luster alone
outshines the beauty of her ornaments! (17)
[But...] was it not Visvavasu [a Gandharva, a heav¬
enly being] who, when he on the roof of the palace
saw her with tinkling ankle bells and bewildered
eyes playing with a ball, infatuated fell down from
his elevated position ['his heavenly vehicle'] with a
mind in disarray? (18) What man of wisdom
would not welcome her, that gem of womanhood
who came of her own accord [to seek my hand] as
the beloved daughter of Manu and sister of
Uttanapada, she who is not found by the ones who
missed the feet of the goddess of fortune? (19)
This is therefore my condition: I will accept the
chaste girl for as long as it takes her to be with
child from the semen of my body. I thereafter con¬
sider to take up the duties of service as respected
by the best of the ones of perfection [the parama-
hamsas ], that are nonviolent and about which the
Lord spoke to me [in 3.21: 31]. (20) To me the
highest authority is the Supreme Unlimited One,
the Lord of the fathers of mankind [the Prajapatis]
12 Snmad Bhagavatam - The Story of the Fortunate One
from whom this wonderful creation emanated, He
in whom it will dissolve and by whom it presently
exists.'
(21) Maitreya said: 'He, oh great warrior, spoke
this much only and became silent with his
thoughts focussed on Visnu's lotus navel. With a
beautiful smile on his face, he then captured the
mind of Devahuti. (22) After Manu had confirmed
the decision taken by the queen mother [Satarupa]
and also had probed his daughter's mind about
him, he extremely pleased gave her away who en¬
dowed with as many good qualities was a good
match for him [Kardama], (23) Satarupa, the em¬
press, lovingly gave in dowry to the bride and
bridegroom valuable presents like ornaments,
clothes and household articles. (24) The emperor
relieved of the responsibility of giving his daugh¬
ter to a suitable man then with an agitated mind
full of anxiety enclosed her in his arms. (25) Un¬
able to part from her he shed tears, drenching his
daughter's hair over and over with the water from
his eyes and cried: ‘Oh good girl, my dearest
daughter!'
(26-27) After asking and receiving permission to
leave him, the best of sages, the emperor with his
wife mounted his chariot and headed along with
his retinue for his capital, on the road enjoying
the tranquil scenery of the hermitages of the
sages on both the charming banks of the river
Sarasvatl. (28) Elated to know who was arriving,
the subjects of Brahmavarta went to meet him
with songs, praise and instrumental music. (29-
30) The city, rich with all kinds of wealth, was
named Barhismatl after the hairs of the shaking
body of Lord Boar that had fallen down and
turned into the evergreen kusa and kasa grass
[grasses used for sitting places and mats] with
which the sages defeated the disturbers of their
sacrifices in worship of Lord Visnu. (31) Having
spread that kusa and kasa grass the greatly fortu¬
nate Manu had created a seat in worship of the
Lord of Sacrifice [Visnu] by whom he had
achieved his position on earth. (32) Having arrived
in the city of Barhismatl where he thus far had
lived, the mighty one entered his palace that eradi¬
cated the threefold miseries of life [of body and
mind, as caused by others and of nature]. (33) He,
not disturbed by others, enjoyed the pleasures of
life together with his wife and subjects and was
praised for his reputation of piety, for he was in
his heart very drawn to listening with his wives
each morning to the celestial musicians and talks
about the Lord. (34) Even though Svayambhuva
Manu was absorbed in the deluding oneness of
matter, he was as a saint. Being a supreme devotee
of the Lord he could not be lead astray by his ma¬
terial enjoyments. (35) He did not spend his hours
idle and spent his life till his last days with listen¬
ing to, contemplating, recording and discussing
the topics of Lord Visnu. (36) In his being con¬
nected with the topics of Vasudeva thus transcend¬
ing the three destinations [according to the modes,
see B.G. chapter 18], he made his era last for the
time of seventy-one mahayugas. (37) How can the
miseries pertaining to body and mind, the powers
of nature and other men and living beings oh
Vidura, ever trouble someone who lives under the
protection of the Lord? (38) He [Manu] who al¬
ways cared about the welfare of all living beings
spoke, on the request of the sages, about the many
types of duties beneficial to human society of the
status orientations [varnas and asramas, the voca¬
tions and agegroups]. (39) This is what 1 could tell
you about the wonderful character of Manu the
first emperor, who deserved all praise. Now please
listen to the advance of his daughter [DevahOti].'
*: Naisthika-brahmacaris vow for lifelong celi¬
bacy, upakurvana-brahmacarls do so up to a
certain age.
Chapter 23
Devahuti’s Lamentation
(1) Maitreya said: 'After the departure of the par¬
ents the chaste woman who understood the desires
of her husband constantly served her spouse with a
love as great as that of Parvatl for Siva, her Lord.
(2) Intimately, with a pure soul, with great respect
and sense-control she was of service with love and
sweet words oh Vidura. (3) Lorsaking lust, pride,
envy, greed, sinful actions and vanity she always
pleased her powerful husband diligently with good
sense. (4-5) She, the daughter of Manu fully de-
Canto 3 - Part b 13
(10) Devahuti said: ‘Oh best of the brah¬
mins, oh mighty husband, I know of the
mastery of your infallibility in the power
of yoga. Let then now your promise be
fulfilled that once we would have united in
the body we may enjoy the greater glory
of having progeny which for a chaste
woman is of such a great value. (11) Do
for the sake of this that what according to
the scriptures needs to be done and by
which this, because of an unfulfilled pas¬
sion and by emotions struck, emaciated,
poor body may be rendered fit for you.
And please, oh Lord also think of a suit¬
able mansion.'
voted to him who no doubt was the foremost sage
among the divine rsis, expected greater blessings
from him than from providence. But he saw that
she had grown weak and emaciated because of the
protracted religious observance and with an of
love stammering voice he, overcome with com¬
passion, spoke to her. (6) Kardama said: 'At pre¬
sent I am pleased with you oh respectful daughter
of Manu, because of your most excellent, supreme
can just as well be obtained by you in your devo¬
tional service to me. Look at them with the help of
the transcendental vision free from fear and lam¬
entation that 1 grant you. (8) What material
achievements compare to this grace of the Lord of
Fortune? Those enjoyments find their end in a sin¬
gle movement of an eyebrow of the Lord of the
Great Strides. Thanks to your conscientious serv¬
ice you can now enjoy the success of the super¬
natural gifts which for people who are
proud of their lineage are so difficult to
obtain.' (9) After he had spoken this way
the woman who heard him excell in the
special knowledge of yoga found satisfac¬
tion and with a voice choked with humil¬
ity and love and a shining, smiling face
with a slightly bashful glance, she spoke
to him.
service and devotion. But you do not properly take
care of that body so extremely dear to this em¬
bodiment; you deplete it in my service. (7) The
blessings of the Lord I achieved myself in my re¬
ligious life of being fully engaged in austerity,
meditation and fixing my mind in the knowledge,
(12) Maitreya said: 'Seeking the pleasure
of his dearest, Kardama exercised his yo-
gic power and produced instantly a high
rising palace according to his idea of a
desirable place, oh Vidura. (13) It an¬
swered all desires and was wonderfully
bedecked with all sorts of jewels, all ki nds
of luxury increasing over time and pillars
carved out of precious stone. (14-15) It was
equipped with a heaven of paraphernalia and
brought happiness throughout all seasons, was
decorated with festoons and flags and wreaths of
various colors and fabrics, charming sweet flowers
humming with bees, fine cloth of linen and silk
14 Snmad Bhagavatam - The Story of the Fortunate One
and was embellished with various tapestries. (16)
In stories one over the other there were separate
arrangements of beds, comfortable couches and
fanned seats. (17) Here and there various artistic
engravings were displayed with the extraordinary
beauty of a floor with emeralds furnished with
coral daises. (18) The doorways had thresholds of
coral and doors beautifully bedecked with dia¬
monds. Its domes of sapphire were crowned with
golden pinnacles. (19) On the diamond walls there
were the choicest rubies that seemed to give them
eyes and it was furnished with various canopies
and highly valuable gates of gold. (20) The many
artfully crafted swans and groups of pigeons here
and there made the real ones who thought to see
their own kind repeatedly fly over and vibrate their
sounds. (21) The pleasure grounds, resting cham¬
bers, bedrooms, inner and outer yards designed for
comfort astonished the sage himself.
(22) Kardama, who could understand the heart of
everyone, saw that Devahuti was not very happy
to see such a mansion and then addressed her
personally. (23) ‘Oh fearful one, before you as¬
cend this high rising palace, please bathe in the
sacred lake created by Lord Visnu [Bindu-
sarovara] that fulfills all desires of man.' (24)
She, the lotus-eyed one with her matted hair and
dirty clothes, then complied with the words of
her husband. (25) With her body and her breasts
grubby and covered by dirt she entered the lake
containing the sacred waters of the Sarasvatl river.
(26) In the lake she saw a house with a thousand
girls as fragrant as lotuses in the prime of youth.
(27) Seeing her all of a sudden the damsels rose
and said with folded hands: 'We are your maidser¬
vants, please tell us what we can do for you.' (28)
After bathing her with the most costly oils, the
respectful girls gave the virtuous wife spotless fine
new clothes. (29) They also gave her the most
valuable ornaments and very excellent splendid
food and sweet intoxicating beverages containing
all good qualities. (30) She next looked at the mir¬
ror image of her body that, freed from all dirt and
clad in clean robes, by the utterly respectful maid¬
servants was adorned with a garland and decorated
with auspicious marks. (31) Washed from head to
toe she was decorated with a golden necklace with
locket and bangles and tinkling ankle bells made
of gold. (32) About her hips she wore a girdle
made of gold decorated with numerous jewels and
she was also adorned with a precious pearl neck¬
lace and auspicious substances [like saffron, kun-
kuma - which is perfumed red powder for the
breasts -, mustard seed oil and sandelwood pulp].
(33) With her beautiful teeth, charming eyebrows,
lovely moist eyes that defeated the beauty of lotus
buds and her bluish curly hair, she shone all over.
(34) When she thought of her dear husband, the
foremost among the sages, she [all of a sudden]
found herself along with her maidservants there
where he, the founding father, the Prajapati was.
(35) With that sudden return to her husband sur¬
rounded by the thousand maidens she was in awe
about his yogic power.
(36-37) The sage, seeing her washed clean, shin¬
ing forth with a soul of unprecedented beauty, gir¬
dled, with charming breasts, attended by a thou¬
sand celestial girls and excellently dressed, rel¬
ished the sight and helped her ascend that elevated
place, oh destroyer of the enemy. (38) Even
though [he appeared to be] attached to his beloved
one who was attended by the girls of heaven, he
did not lose his glory. Together with her in the pal¬
ace his person shone as charmingly as the moon in
the sky surrounded by the stars causing rows of
lilies to open in the night. (39) In that palace, that
heavenly vehicle [a vimana ], he reached the pleas¬
ure grounds of the gods of heaven and the valleys
of Indra, the king of the mountains, that are so
beautiful with the falling waters of the Ganges and
the cool breezes that arouse the passion. He who
like treasurer Kuvera was surrounded by his dam¬
sels thus for a long time enjoyed his life while the
ones of perfection, the Siddhas, vibrated the aus¬
picious sounds of their praises. (40) Loved by his
wife he enjoyed the gardens of Vaisrambhaka, Su-
rasana, Nandana, Puspabhadraka, Caitrarathya and
lake Manasa-sarovara. (41) With that splendrous
and grand palace answering to every desire he
moved through the worlds just like the air that
reaches everywhere, and surpassed therewith the
palaces, the heavenly vehicles, of the greatest
gods. (42) What would be difficult to achieve for
those men who are determined, for those who
have taken refuge of the lotus feet of the Supreme
Personality that vanquish all danger?
Canto 3 - Part b 15
(43) After having shown his wife the entire uni¬
verse with all its arrangements and many wonders,
the great yogi returned to his hermitage. (44) In
order to sexually please his wife, the daughter of
Manu, he divided himself in nine forms and en¬
joyed the many years with her like in a moment.
(45) In the palace lying on an excellent bed con¬
ducive to their love, she in the company of her
most handsome husband did not notice the pas¬
sage of time. (46) Thus for the enjoying couple
immersed in their lusts by the power of yoga a
hundred autumns passed as in a trice. (47) Pow¬
erful Kardama as a knower of the soul knew each
his desire. He made love to her as her other half
and deposited with the body that he had divided
in nine his semen in her. (48) Soon thereafter
Devahuti gave birth to [nine] female children
who all in every limb were as charming as a fra¬
grant red lotus. (49) Seeing that her husband was
about to leave home, she gave a beautiful smile
but was innerly upset with a heart in distress.
(50) Suppressing her tears, scratching the floor
with the radiant, gemlike nails of her foot and
with her head bent down, she slowly expressed
herself in charming words.
(51) DevahOti said: 'All that you have promised
my Lord has been fulfilled, but you should grant
the surrendered soul that I am also freedom from
fear. (52) My dear brahmin, it is left to your
daughters to find a suitable husband. But who is
there to comfort me when you have left for the
forest? (53) Disregarding the knowledge of the
Supreme Soul so much idle time has passed my
master, with us indulging in pleasing our senses.
(54) Attached to the gratification of our senses
my love for you went without recognizing your
transcendental existence. May that love neverthe¬
less protect me against all fear. (55) Association
with those engaged in sense gratification is the
cause of the cycle of birth and death, while igno¬
rantly acting like that in association with a
saintly person leads to liberation. (56) When
one's work here is not performed for the sake of a
higher, more righteous life, when one's righteous
life does not lead to detachment and when one's
detachment does not lead to devotional service at
the place where the Lotus Feet are worshipped,
one is a zombie, dead while being alive. (57) It
suffers no doubt that I was [the one who] com¬
pletely [was] deceived by the outer material po¬
tency of the Lord, because I despite of having
achieved you did not seek liberation from mate¬
rial bondage.'
Chapter 24
The Renunciation of Kardama Muni
(1) Maitreya said: 'The merciful sage who thus
from his renunciation spoke to the praiseworthy
daughter of Manu, replied what he remembered of
what was said by Lord Visnu. (2) The sage said:
'Do not blame yourself like this princess! oh
irreproachable lady, the infallible Supreme Lord
will very soon appear in your womb. (3) May
God bless you for taking up the sacred vows of
sense control, religious observance, austerities
and giving money in charity by which you wor¬
ship the Supreme Controller with great faith. (4)
He, being worshiped by you, will spread my
fame. He as your son will cut the knot in your
heart by teaching the knowledge of Brahman
[the Absolute Truth].'
(5) Maitreya said: 'Devahuti in her great respect
for the lead of this father of mankind, had full
faith in him and thus worshiped the most worshi-
pable one, the Original Personality of God who is
situated in everyone's heart. (6) After many, many
years the Supreme Lord, the killer of Madhu, en¬
tered the semen of Kardama and appeared the way
tire does in firewood. (7) At that time musical in¬
struments resounded from the rainclouds in the
sky, the Gandharvas sang for Him and the Apsaras
were dancing in joyful ecstasy. (8) The gods mov¬
ing through the sky showered flowers and all di¬
rections, all the waters and each his mind became
happy. (9) The self-born one [Brahma] then came
together with Marlci and the other sages to that
place of Kardama where the Sarasvatl river flows.
(10) oh killer of the enemy [Vidura], the inde¬
pendent unborn one [Lord Brahma] knew that the
Supreme Lord, the highest authority of Brahman,
out of pure goodness as a plenary portion had ap¬
peared to teach the philosophy of analytical yoga
[Sankhya yoga], (11) After with a pure heart hav¬
ing worshiped [the personality of] Visnu, the un-
16 Snmad Bhagavatam - The Story of the Fortunate One
ing the world population. (22-23) Kala he handed
over to Marlci, AnasOya he gave to Atri, Sraddha
he gave to Angira and Havirbhu was given to
Pulastya. Gati he gave to Pulaha and the virtuous
Kriya he found suitable for Kratu. He gave
Khyati to Bhrgu and Arundhatl was given away
to sage Vasistha. (24) Atharva he gave to Santi by
whom the sacrificial ceremonies are performed.
Thus the foremost brahmins married to their
wives. They were supported by Kardama. (25)
Thus being married oh Vidura, the sages took
leave of Kardama to return to their hermitages.
They departed tilled with joy about what they had
obtained.
(26) Kardama knowing that He had descended
who appears in the three yugas [Visnu, only seen
as a covered 'channa' - avatara in the last, fourth
yugci\ as the supreme intelligence of all the wise,
bom one glad in all his senses about
His action, said the following to Kar¬
dama and Devahoti.
(12) Brahma said: 'Kardama, fully ac¬
cepting my instructions oh son, you
have honored me and succeeded in
worshiping me without duplicity. (13)
This is the exact way for sons to render
service to their father. With due respect
saying 'Yes sir', the son should obey
the commands of his spiritual teacher
[or father], (14) These thin-waisted
chaste daughters of yours dear son,
will with their offspring in different
ways contribute to this creation. (15)
Please give therefore today your
daughters away to the foremost sages
according to the temperament and taste
of the girls, and thus spread your fame
over the universe. (16) I know that the
original enjoyer, the bestower of all
that is desired by the living entities,
descended by dint of His internal po¬
tency and has assumed the body of
Kapila Muni oh sage. (17) By spiritual
knowledge and the science of the yogic
uniting of consciousness He who is
known by His golden hair, His lotus
eyes and lotus-marked feet, will uproot
the foundation of profit-minded labor. (18) Know
oh Devahuti that the killer of the demon Kaitabha
has entered your womb and with cutting the knot
of ignorance and doubt will travel all over the
world. (19) This personality will be the leader of
the perfected ones, His Vedic analysis will carry
the approval of the teachers of example [the
acaryas ] and to your greater fame, He will be
celebrated in the world as Kapila.'
(20) Maitreya said: 'Having assured the couple
this way Hamsa [another name for Brahma as fly¬
ing the transcendental swan], the creator of the
universe, together with the Kumaras [his sons] and
Narada [his spokesman] returned to his supreme
position over the three worlds. (21) After the de¬
parture of Brahma oh Vidura, Kardama according
to the instruction handed his daughters over to
the sages who then were responsible for generat¬
Canto 3 - Part b 17
then approached Him in seclusion. He offered his
obeisances and spoke to Him as follows: (27) 'Oh,
finally after such a long time the gods are of mercy
for those who have to suffer being entangled in
their own misdeeds in this world. (28) After many
births, mature yogis perfect by their absorption in
yoga endeavor in seclusion to see His feet. (29)
That very same Supreme Lordship, He who is
there to support His devotees, has today appeared
in our homes, despite the negligence of us ordi¬
nary householders high and low. (30) To be true to
Your words You have descended in my house with
the wish to disseminate the spiritual knowledge of
the Fortunate One who is there to the greater
honor and glory of the devotees. (31) While You
Yourself are without a material form, You please
the ones following Your path with whichever of
those truly apt forms that You assume. (32) The
seat of Your feet is always worth the worshipful
respect of all men of learning who desire to under¬
stand the Absolute Truth. 1 surrender myself to
You who are full of riches, renunciation, fame,
knowledge, strength and beauty [the so-called six
opulences of the Lord]. (33) I surren der myself to
You Lord Kapila, who are the supreme, transcen¬
dental personality, the origin of the world, the full
awareness of time and the three modes of nature,
the Maintainer of All the Worlds and the sovereign
power who by His own potency absorbs the mani¬
festations after their dissolution. (34) Today I ask
You the following, oh father of all created beings.
Since You relieved me of my debts and fulfilled
my desires, I ask You to accept me as someone on
the path of an itinerant mendicant so that I may
wander about with You in my heart and keep my¬
self far from lamentation.'
(35) The Supreme Lord said: 'That what I have to
say of the scriptures or from My own mind con¬
cerns in fact the [spiritual] authority for the peo¬
ple. I as promised took My birth with you for the
sake of that authority, oh sage. (36) This birth of
Mine in the world is there to explain to the ones
who seek liberation from the troubles of a material
existence, the truths [of Sankhya yoga] so highly
celebrated in self-realization. (37) Please know
that because this path is so difficult to comprehend
and has been lost in the course of time, this body
was assumed by Me to introduce it again. (38) Go
now to operate with My approval, as you wish, in
accord with the renounced order. In order to con¬
quer insurmountable death, for the sake of eternal
life please engage in My devotional service. (39)
With your intellect always fixed upon Me, the su¬
preme, self-effulgent soul present in the heart of
every living being, you will see Me in your own
heart and achieve freedom from fear and lamenta¬
tion. (40) I will give this knowledge of the soul
that leads to a spiritual life and puts an end to all
fruitive activity, also to My mother so that she also
will conquer the fear.'
(41) Maitreya said: 'The progenitor of human so¬
ciety thus addressed by Kapila, circumambulated
Him and, verily pacified, then left for the forest.
(42) The sage accepted the vow of silence and
traveled, taking shelter of the soul only, unaccom¬
panied the earth without having a dwelling place
or making fire. (43) He fixed his mind upon the
Parabrahman [the spirit of the Absolute in the Be¬
yond, the essence of the Supreme Lord], who free
from the modes of nature manifests as the three
modes and can only be realized through devotion.
(44) By not identifying with the body and taking
no interest in the material affair and the duality, he
saw, with an equal vision having turned inward,
himself perfectly composed with a sober and un¬
disturbed mind like an ocean with its waves paci¬
fied. (45) Established within with his transcenden¬
tal devotional service to Vasudeva, the Personality
of Godhead, the omniscient Supersoul within eve¬
ryone, he was liberated from material bondage.
(46) He saw the Supreme Personality of God as
the soul situated in all living beings and also
that all living beings have their existence in the
Supreme soul. (47) Free from all like and dis¬
like he, with a mind equal to everyone, liberated
in the connectedness of his devotional service to
the Supreme Lord, attained the ultimate goal of
the devotee.'
Chapter 25
The Glories of Devotional Service
(1) Sri Saunaka said: "Although unborn Himself,
the Supreme Lord personally from His own po¬
tency took birth as Lord Kapila, the analyst of the
18 Snmad Bhagavatam - The Story of the Fortunate One
ultimate truth, in order to disseminate
transcendental knowledge for the hu¬
man race. (2) Hearing repeatedly about
Him, the foremost of all yogis and the
godhead of the Vedas the greater of
whom cannot be found among men,
pleases me in all my senses. (3) Please
describe to me faithfully all the praise¬
worthy, self-inspired actions of the Su¬
preme Lord who is so full of the de¬
light of the soul."
(4) Suta said: "Being a friend of
Vyasadeva the venerable sage Maitreya
who was pleased with being asked
about transcendental knowledge then
spoke as follows to Vidura. (5) Mai¬
treya said: 'When the father had left
for the forest, Lord Kapila stayed be¬
hind at lake Bindu-sarovara with the
desire to please His mother. (6) When
He [some day] comfortably sat down
before her, DevahQti remembered the
words of Brahma and addressed Him.
He, her son, could show her the path
to the goal of the ultimate reality.
(7) Devahuti said: ‘Oh my Lord, 1 am
very disgusted with the prevalence of
untruth of my agitated senses because
of which I fell into the abyss of igno¬
rance. (8) At the end of many births, by
Your mercy I now have attained You
who are my transcendental eye to overcome the
darkness of ignorance that is so difficult to defeat.
(9) He who is the origin, de Supreme Lord of all
beings and the Master of the Universe has, with
You, alike the sun, risen to the eye that was
blinded by the darkness of ignorance. (10) You
engaged me in this misconception of T and 'mine'
[of false ego], so now be pleased my Lord to dis¬
pel the delusion. (11) With the desire to know
about the material and personal aspect \prakrti and
purusa ], I offer You my obeisances who are the
greatest of all the seers of the true nature. I have
taken to the shelter of Your feet because You are
the person deserving it, You are for the ones de¬
pending on You the ax that cuts the tree of an exis¬
tence ruled by matter.'
(12) Maitreya said: 'Thus hearing about His
mother's innocent and commonly human wish to
be successful on the path of liberation, He with a
gladdened mind slightly smiling with His beautiful
face, expounded on the way of the transcendental-
ists. (13) The Supreme Lord said: 'The discipline
of yoga of relating to the soul for the sake of com¬
plete detachment from whatever pleasure and dis¬
tress, is the ultimate benefit for mankind that car¬
ries My approval. (14) oh pious mother, I will now
explain that to you what I formerly explained to
the sages who were eager to hear about all the ins
and outs of the yoga system. (15) The living being
its [state of] consciousness is considered [respon¬
sible] for its bondage and liberation. In attraction
to the three modes of nature one is materially con-
Canto 3 - Part b 19
ditioned, but if one attaches to the soul of the uni¬
verse [the Original Person], one is of liberation.
(16) From the impurities of lust and greed and
such, that result from the misconception of T and
'mine', one is freed when the mind is pure in being
equipoised, without distress and pleasure. (17) It is
in that state that the person, who pure and tran¬
scendental to the material world is not bound and
fragmented, does not see himself as someone dif¬
ferent but as innerly enlightened. (18) With a mind
full of spiritual knowledge, renunciation and con¬
nectedness in devotion one is indifferent about
one's material existence, which is then less of in¬
fluence. (19) There is no yogic path as auspicious
for the perfection of the spirit as the performance
of devotional service for the Supreme Lord, the
complete of the Soul. (20) Any man of knowledge
knows that strong attachment constitutes the en¬
tanglement of the soul, but that that same attach¬
ment for devotees opens the door to liberation.
(21) Being tolerant, compassionate, friendly to all
living beings and inimical to no one, peaceful and
abiding by the scriptures, the sadhu [the man of
virtue, of holiness, a seer] is adorned with sublime
qualities. (22) They who are persistent in perform¬
ing devotional service unto Me, staunch for My
sake refrain from acting in desire and give up
family ties and friendships. (23) Delighted to lis¬
ten to the stories about Me they fix their minds
upon Me and chant [My names], without causing
distress with their various penances. (24) oh virtu¬
ous mother, try to develop attachment to these
devotees who are free from all attachments, for
they are the ones who compensate for the harmful
effects of being materially entangled. (25)
Through association with those who cherish the
truth, the stories cultivated in discussing My
heroism become a joy to the ear and heart, so
that, when one firmly convinced experiences the
attraction, soon devotion will follow. (26) A per¬
son finding himself situated in devotional service
will sincerely strive to control his mind on the
path of yoga when he, constantly thinking about
My management, in his bhakti has developed a
distaste for gratifying his senses in relation to
what he sees [now] and hears about [the past and
future]. (27) As a person not serving the modes
of nature, one attains through spiritual knowl¬
edge, with renunciation developed in yoga fixed
on Me and devoted to Me, in this very life the
Supersoul within.'
(28) Devahuti said: 'What is unto You the proper
concept of devotion that is fit for me and from
which I immediately will find liberation at Your
feet? (29) What oh embodiment of truth, is the
nature of the yoga to perceive the Supreme One
you spoke about and with how many divisions is
reality understood by it? (30) Please explain this to
me whose intelligence is but slow oh my Lord, so
that I by Your grace may easily comprehend what
is so difficult to understand for a woman.'
(31) Maitreya said: 'Kapila understanding what
His mother wanted, born from her body sympa¬
thized with her and described thus the truths
handed down in disciplic succession of what one
calls analytical yoga, a form of yoga which in fact
concerns a development of mystical yoga in devo¬
tional service. (32) The Fortunate One said: 'The
divine of [by one's senses and their ruling divini¬
ties] relating to the qualities of matter works in
accord with the scriptures when someone in rela¬
tion to the goodness [the Lord] innerly is not di¬
vided. Factually the devotional service free from
desires unto the Lord - that is better than the single
mastery [of the state of salvation] - is something to
which one is naturally inclined. (33) The way food
is consumed by the fire of digestion this service
quickly dissolves the subtle internal dealings of
one's material motivation [the 'subtle body']. (34)
Pure devotees who engaged in the service of My
lotus feet endeavor to attain Me, never ever desire
to be one with Me. They assemble to glorify My
personal activities in association. (35) oh mother,
they see My smiling face and eyes as beautiful as
the morning sun and speak with Me in favorable
terms about the benevolence of My transcendental
forms. (36) By those forms who are so charming
in all their limbs, exalted pastimes, smiling
glances and their words, their minds and senses
are captivated because of which unwillingly in
their devotion the subtlety of My heaven is se¬
cured. (37) As a consequence they do not desire
My opulence or the eightfold mastery over the
material illusion [the siddhis, see 3.15: 45], nor do
they follow a desire for the splendor of Supreme
Divinity. Those devotees full of bliss about Me as
20 Snmad Bhagavatam - The Story of the Fortunate One
the Supreme One, just enjoy their simple lives.
(38) oh mother, My devotees will never, by no
[change of] time or weapon of destruction, lose
Me [and My opulence] who was chosen by them
as their dearest self, son, friend, preceptor, bene¬
factor and deity. (39-40) That way roaming in both
this world and the world of subtle experiences,
those who in relation to My embodiment in this
world have given up on wealth, cattle, houses and
everything else, unflinching in their devotion wor¬
ship Me, the all-pervading Lord of liberation, be¬
cause I take them to the beyond of birth and death.
(41) No other person or anything else but Me, the
Supreme Lord and original ruler over matter and
the person, the Soul of all souls, can put an end to
the terrible fear [of birth and death]. (42) In fear of
Me the wind blows and the sun shines, in fear of
Me Indra showers rain and fire burns and in fear of
Me death is all around. (43) United in spiritual
knowledge and renunciation, yogis free from fear
in bhakti yoga take shelter of My feet for the ulti¬
mate benefit. (44) The only way for people to find
in this world the ultimate perfection of life is to
steadily focus their mind in an intensive practice
of devotional service to Me.'
Chapter 26
Fundamental Principles of Material
Nature
(1) The Supreme Lord said: 'I will now describe to
you the different categories of reality, knowing
which anyone can be released from the [yoke of
the] modes of material nature. (2) 1 will explain
that to you about which one speaks as the spiritual
knowledge [the jfiana ] that cuts the knots [of ego¬
ism] in the heart and constitutes the ultimate truth
of one's self-realization. (3) The Supreme Soul,
the Original Person is beginningless and is, situ¬
ated in the beyond of all matter, transcendental to
the modes of nature. He can be perceived every¬
where as the self-effulgence of the entire creation
that is maintained by Him.
(4) That very person, the
greatest of the great, ac¬
cepted out of his own free
will as His pastime the sub¬
tle material energy that is
invested with the three
modes and relates to the
divinity [of Visnu]. (5) Na¬
ture by means of the modes
created the variegated forms
of the materially living be¬
ings. They in this world be¬
ing confronted with it, were
from the first day on illu-
sioned by it because they
[those forms] constitute the
covering of their spiritual
knowledge. (6) Because the
living entity identifies him¬
self with the material action
that was brought about by
the modes of nature and is
other than himself, he un¬
justly considers himself the
doer. (7) He because of that
bound to a conditioned life
Canto 3 - Part b 21
thus became dependent, even though he is the
naturally joyful and independent witness who does
not do anything. (8) The knowers of truth under¬
stand that the body and the senses of one's respect
are subject to the causation of the material modes
of nature and that the spiritual soul above all mat¬
ter is responsible for the experience of happiness
and distress [see also B.G. 13: 21].'
(9) Devahuti said: 'Kindly explain to me the char¬
acteristics of the energies and the Original Person
[prakrti and purusa] who together constitute the
cause of the manifest and unmanifest reality this
creation consists of.'
(10) The Supreme Lord said: 'The undifferenti¬
ated, eternal reality that differentiated in the form
of material nature [ prakrti ] as a combination of the
three modes, this cause belonging to the effect [of
this material manifestation], is called the primary
nature [the primal ether or pradhana ]. (11) That
primary nature is known as the basis from which
the five gross and five subtle elements, the ten
senses of perception and action and the four inter¬
nal sense departments [of mind, ego, conscious¬
ness and intelligence] evolved who together add
up to a number of twenty-four [see also elements].
(12) The five gross elements are to be exact: earth,
water, fire, air and ether. Of the subtle elements
there are, to My notion, as many. They are the
smell and so on [taste, color, touch and sound].
(13) The ten senses are the organs of [perception
of] hearing, touching, seeing, tasting and smelling,
with the [organs of action known as the] mouth,
the hands, the legs, the genitals and the organs of
excretion as the tenth. (14) Mind, intelligence, ego
and consciousness are the four aspects of the in¬
ternal, subtle sense one distinguishes when one
pays attention to the different characteristics of the
[brain] functions. (15) Thus are with the classifica¬
tion I provided the material qualities of the Abso¬
lute Truth of Brahman summed up [called saguna
brahman]. One speaks thereto of time as the
twenty-fifth element.
(16) The influence of the Original Personality of
God is said to be the time factor that is feared by
some who are deluded by the ego of being in con¬
tact with the material nature of one's individual
existence. (17) The [expanding, accelerating]
movement of material nature without her interac¬
tion of the modes and their specific qualities oh
daughter of Manu, is the [space]time [the fourth
dimension] from which we in our world know
Him, the Supreme Lord. (18) He who abides
within in the form of the original person [purusa ]
and without in the form of time [the twenty-fifth
element], exists by [exhibiting] His potencies as
the Lord of All Opulence [Bhagavan, the Fortu¬
nate One] for all living entities [and elements].
(19) She [material nature] whose equilibrium of
the modes was agitated by the grace, the divine
ordinance, of the Supreme Person who impregnat¬
ed her womb with His semen, His internal po¬
tency, delivers the sum total of the cosmic intelli¬
gence [the mahat-tattva] of Brahma's effulgent
golden reality [known as hiranmaya ]. (20) The
universe which contains this unchangeable root
cause of the cosmic manifestation within itself,
swallowed by its own effulgence the dense dark¬
ness of the Self in its primordial slumber. (21) The
mode of goodness, which is the clear and sober
position of understanding the Supreme Lord, is
known by the name of Vasudeva; it is the con¬
sciousness that constitutes the nature of the intel¬
lect [see also S.B. 1.2: 23], (22) The characteristic
traits of one's [reason in this state of Krsna or
natural time] consciousness thus are similar to
those of the natural state of pure water: clarity,
invariability and serenity.
(23-24) From the complete reality [of the mahat-
tattva] that undergoes changes brought about by
the Supreme Lord His energies, the in five divided
elements, the material ego [or I-awareness] and
the therefrom generated mind in combination with
the different senses of action and perception
sprang up. Moved by that active potency of the
Lord the ego manifested itself in the three forms
of goodness, passion and ignorance. (25) All of
that ego consisting of the elements, senses and
mind is in person the Supreme Personality of
Ananta with His thousands of heads [Visnu's
snake-bed] who is known by the name of
Sankarsana [and also as the Supreme Lord's
first plenary expansion], (26) The false ego,
the materially identified self, can thus [accord¬
ing to the three gunas] be characterized as being
22 Snmad Bhagavatam - The Story of the Fortunate One
the one acting, the instrument that is handled [the
body] as also the effect of the actions [or that what
was realized]. One may in that context also speak
of the ego as being serene, active or dull. (27)
With the transformation [of the ego in three false
forms] from its emotions [in goodness] the princi¬
ple of mind evolved that with its thoughts and re¬
flections gives rise to desires. (28) The name of
that principle is Aniruddha, He who [as the per¬
sonal expansion of the mind of Vasudeva] is
known as the supreme ruler of the senses. He is
bluish like a lotus in autumn and is only gradually
realized by the yogis. (29) From the brilliance of
the light of the transformation arose the principle
of intelligence [the primal expansion of the Lord
named Pradyumna] oh virtuous lady, in order to
assist in sensually ascertaining the objects that can
be perceived [see also S.B. 1.5: 37]. (30) Doubt,
misapprehension, correct apprehension, memory
and sleep are thus said to be the different charac¬
teristics of the functions of intelligence.
(31) From the forceful action of the ego we have
the senses for arriving at actions and the acquiring
of knowledge according to the active powers of
respectively the vital energy and the intelligence.
(32) Impelled by the potency of the Supreme Lord
from the ignorance of the ego in transformation
the subtle element of sound was manifested. Then
from the ether the sense of hearing to catch the
sounds rose. (33) Persons of learning define sound
as that which is indicative of an object, as that
which betrays the presence of a speaker [who re¬
membered no longer might be present] and as that
which characterizes the subtle element of the sky
[the ether], (34) As for its action and characteris¬
tics the ether is described as the element internally
and externally giving room to the living beings
and as the field of activities of the vital air
[prana], the senses and the mind. (35) From the
ether evolving from the subtlety of sound the evo¬
lution of the subtle element of touch takes place
under the transforming impulse of time and thus
the air is found as also the sense organ for it and of
that sense of touch the active perception. (36)
Softness and hardness as well as cold and heat are
of this subtle element of touch the distinguished
attributes in the sensual experience of the air. (37)
By the different characteristics of the air in action,
which moves and mixes, brings close and trans¬
ports particles [of dust] and waves of sound, the
other senses are stimulated to function properly.
(38) As arranged by fate from the element of the
air and the subtle element of touch the form [one
has] evolved in which with fire the sense of sight
arose for perceiving color and form. (39) Oh vir¬
tuous one, the characteristics of the form element
are the dimension, the quality and the individuality
of an object. For fire this is the effulgence. (40)
The functions of fire consist of illumining, digest¬
ing, heating, evaporating, to give rise to hunger
and thirst and to serve with food and drink. (41)
From the form element that under divine ordi¬
nance transforms under the influence of fire the
element of taste manifested from which with the
water the tongue appeared that perceives the taste.
(42) Even though taste is one, it is in contact with
all the different substances divided into the sensa¬
tions of the astringent, sweet, bitter, pungent [salt]
and sour. (43) The typical characteristic of water is
to be moistening, coagulating, quenching, life-
sustaining, refreshing, softening, cooling and to be
available in abundance. (44) Because of the trans¬
formations of the element of taste in relation to the
water, by superior arrangement finding earth, the
measure of odor manifested so as to smell the
aromas. (45) The oneness of odor is, depending
the proportions of the substances, divided in the
separate realizations of odors being mixed, offen¬
sive, fragrant, mild, strong, acidic and so on. (46)
The characteristic function of the earth is to be
modeled into forms of the Supreme Brahman with
places of residence, pots to contain substances etc.
that constitute the place for the presence of any¬
thing that can be separated in space. (47) The
sense that has the distinctive character of the sky
[sound] as its object is called the auditory sense
and that sense which has the different features of
the air [touch] as its object of perception is known
as the tactile sense. (48) The sense which has as its
object that what is distinguished by fire [viz. form]
is called the sense of sight, the specific perception
of the characteristics of water is known as the
sense of taste and the perception of that what
characterizes earth is called the sense of smell.
(49) In the characteristics of the effect of some¬
thing the characteristics of the cause can be recog-
Canto 3 - Part b 23
nized. Hence one can retrace in the earth element
only [being the element created last] the peculiari¬
ties of all the preceding elements. (50) When [in
the beginning of creation] the seven primary ele¬
ments [the five material elements, ego and cosmic
intelligence - the mcihat-tattva ] were not yet
mixed, [the Lord,] the origin of creation endowed
with kala, karma and guna [time, workload and
the modes] entered the universe. (51) Next were
by Him [in the form of time] these seven elements
roused into activity and united in an egg-shape in
an unconscious state. From that egg the celebrated
Cosmic Being [or the original 'gigantic' person,
the virat purusa ] manifested. (52) This egg is
called visesa ['the differentiated reality']. It is the
outer form of Lord Hari, the Supreme Personality
extending as the planetary systems [see S.B. 2.1:
24-37] that consist of successive layers of water
and the other elements, each ten times thicker than
the previous one. On the outside they are envel¬
oped by pradhana, the unevolved state of matter
[the primal ether]. (53) From the golden [sunshine
of the] universal egg arose, from within the waters
that He pervaded and was lying in, the greatness
of God [Mahadeva] divided in many cells [kham,
ethereal apertures in control of the light]. (54) The
first to appear from Him was a mouth with next
the organ of speech. Thereafter the divinity of fire
[Vahni, the godhead ruling the fire of digestion]
also appeared which was followed by the nostrils
and the olfactory sense and life breath [prana]
belonging to them. (55) From the olfactory sense
the divinity of the wind [Vayu] appeared, then
from the sense of sight of the two eyes the divinity
of the sun [Surya] manifested and from the audi¬
tory sense of the two ears [next] the divinity that
rules the directions appeared. (56) Then the skin
appeared of the universal form with its hair growth
and such, whereupon the curative herbs appeared
followed by the sexual organs. (57) From them
there was semen and the manifestation of the di¬
vinity of the waters. Also an anus appeared and
from that anus the capacity to evacuate. Then [the
god of] death appeared who causes fear through¬
out the world. (58) Also two hands manifested
together with the power they have and thereafter
Lord Indra [the sovereignty] appeared. From the
manifestation of the two legs the onward move¬
ment manifested itself with next the appearance of
the Lord [Lord Visnu who rules them]. (59-60)
The veins of the universal form manifested them¬
selves together with the blood produced with
them. Therewith the rivers appeared as also a
stomach with which hunger and thirst are found.
After their appearance the ocean and the heart of
the universal form manifested. Then from the
heart the mind appeared. (61) From the mind the
moon [Candra] came into view and therefrom in¬
telligence manifested itself. From that intelligence
the Lord of speech [Brahma] manifested. False
ego identifying itself with matter then led to the
appearance of Rudra [Siva], reason and the divin¬
ity ruling reason.
(62) All these divinities who thus found their exis¬
tence were not at all capable of awakening the
Original Person and thus they one after the other
returned to the source from which they generated,
in order to awaken Him. (63) The god of the fire
of digestion went back to the mouth, but failed to
bring Him to life. The god of the wind returned to
the olfactory sense of the nostrils but could not
awaken the Original One. (64) The divinity of
light going for His two eyes could not make the
Authentic One rise and with the divinity of orient¬
ing by the auditory sense on His two ears, the
Greatness of the Person was not brought to life
either. (65) The divinity of the skin could, with its
growth and blessing of herbs, not wake up the
Celebrated Person, nor could the divinity of water
with the procreation performed by the organs of
reproduction rouse the Great Person. (66) With the
capacity to defecate the god of death could by ap¬
proaching His anus not stir the Cosmic One into
action and not even the two hands of Lord Indra
with their power of control could find a way to
awaken the Master of Rule. (67) Visnu with the
power of progress entering His two feet was not
capable of making the Greatness of the Complete
move into action and the divine flow of the river
returning to His vessels with the blood and power
of circulation neither was able to move the Cele¬
brated Person. (68) The ocean that followed along
with hunger and thirst, going to His abdomen
could not raise the Gigantic Person and the heart
with the mind according to the divinity of the
moon also failed to awaken the One and Only Gi¬
gantic Person. (69) Also Brahma who entered His
24 Snmad Bhagavatam - The Story of the Fortunate One
heart with intelligence did not make the Cele¬
brated Person stand up, nor could the complete of
the Purusa be awakened by Lord Siva sending the
ego to His heart. (70) But, the very moment the
divinity ruling consciousness with reason entered
the heart as the knower of the field, the Cosmic
Being rose from the causal waters. (71) It is like
with a man asleep whose vital air, working and
knowing senses, mind and understanding out of
their own cannot wake him up without Him being
present. (72) Therefore someone who practices
yoga should conscientiously, with the help of
spiritual knowledge, detachment and devotion,
consider the thought of Him, the Supersoul as
being present within.'
Chapter 27
Liberation from Falsehood
(1) The Supreme Lord [as Kapila]
said: 'Even though the living entity
abides in a material body, he is not
affected by the modes of nature
when he does not claim proprietor¬
ship and thus is not subject to
change, just like the sun that is not
affected by being reflected in wa¬
ter. (2) But when this very living
entity is absorbed in false ego and
thus is possessed by the modes of
material nature, the individual
soul is bewildered and thinks: 'I
am the doer'. (3) Because of the
faulty actions resulting from deal¬
ing with material nature in such a
way, he thus in discontent help¬
lessly undergoes the repeated oc¬
currence of birth and death in be¬
ing bom from different wombs [or
species] depending the good or
bad life he led or a combination of
these. (4) Like having landed in a
nightmare in which the things
happening do not really exist,
there is for the living entity who
[only] contemplates what occurs
to his senses no end to his materi¬
ally conditioned existence [of illusion]. (5) There¬
fore the mind of attachment to material pleasure
must consequently without attachment gradually
be brought under control on the path of bhakti
yoga. (6) Beginning with yama [meaning the great
vow of yoga of nonviolence, truth, non-stealing,
celibacy and non-possessiveness in the practice of
detachment], practice the different forms of yoga
and develop, endowed with faith, by listening to
My stories unalloyed devotion unto Me. (7) Be
therein without enmity and regard all living beings
as equal, do not entertain intimate relations and be
celibate *, be silent and offer the results of your
labor. (8) Be satisfied with whatever comes of its
own, eat little and live thoughtfully in a secluded
place and be peaceful, kind, compassionate and
self-realized. (9) Do not follow the physical con¬
cept of life in relating to others and your own body
but rather see, through spiritual knowledge, the
factual truth of [both] the material and the per-
Canto 3 - Part b 25
sonal aspect. (10) Transcend the stages of con¬
sciousness [of waking, dreaming and deep sleep]
and stay away from other conceptions of life. Thus
with a purified intellect see the true self, the soul
of your realization inside, alike the sun before
your eyes [outside]. (11) Arrive at the realization
of the transcendental Support of the Material
Cause [the Supreme Soul] that is manifest as a
reflection within the untrue, as an eye for the illu¬
sory of matter that penetrated everything as one
without a second. (12) It is like the sun in the sky
that above water is seen as a reflection on that wa¬
ter or on a wall. (13) Thus the truth of the self is
revealed by its reflections in the threefold of the
materially identified ego consisting of body,
senses and mind. (14) Someone who in this mate¬
rial world falsely unites with the material ele¬
ments, the objects of enjoyment, the material
senses, the mind, intelligence and so on, is situated
in sleep, but awakened [in the devotion of yoga]
he is freed from false ego. (15) Even though he is
not lost, someone [who awakens] unjustly [at first]
thinks that he is lost because he, just like someone
upset because of losing his fortune, as the silent
witness realizes the demise of his false ego. (16)
Coming to understand this, knowing the situation
he accepted under the false ego, such a person re¬
alizes the mercy of the original position of his true
self, his original individuality [svarupa ].'
(17) Devahuti said: 'Dear brahmin, is it not so that
material nature never releases the soul because the
two are eternally attracted to each other oh Best
One? (18) As there is no separate existence of
aroma and earth or of water and taste, so it is also
with intelligence and consciousness. (19) How
then can there be the soul free from material na¬
ture? For the soul as a non-doer existing with
those modes, is bound to the karma associated with
them. (20) The great fear one sometimes may avoid
by contemplating the fundamental principles, will
reappear because the cause [the gunas] continued to
be.'
(21) The Supreme Lord said: '[One will realize the
freedom,] when one with a pure mind serious unto
Me and faithfully listening to My stories in devo¬
tional service manages to perform one's duties
without desiring the fruits thereof. (22) By means
of spiritual knowledge someone, with the vision of
the Absolute Truth in yoga strongly being con¬
nected in penance, gets detached and firmly fixed
in being absorbed in the soul. (23) Bound to its
material nature a living entity is day by day con¬
sumed, disappearing gradually like firewood on
fire. (24) Giving up on the pleasure he tasted [in
the material world] because he sees the wrong of
the desire to enjoy it always and the harm that de¬
pendence gives, he stands in his own glory. (25)
The way it is with someone who in his sleep has a
dream that brings him many bad things, that same
dream with him being awake will not in the least
daunt him. (26) The same way someone who is
always contented within and fixes his mind upon
Me, thus knowing the Absolute Truth, has nothing
to fear from material nature. (27) When someone
wise thus for many years and many births is en¬
gaged in self-realization, he will develop a distaste
for anything up to the highest spiritual position [of
Satyaloka], (28-29) Someone devoted to Me who
under My protection for the sake of awakening his
intelligence, by My unlimited mercy goes for the
ultimate goal of his existence of what is called
kaivalya [enlightenment, emancipation, beatitude],
will in this life attain a steady self-awareness and
be free from doubt. The yogi who departed for that
heavenly abode will, after leaving behind the sub¬
tle as also the gross body, never return. (30) When
the attention of the perfected yogi is not drawn
towards yogic powers my dear mother, he then,
having no other purpose in his life, in his progress
towards Me will never be frustrated, because he
will not find the power of death therein.'
*: Swami A.C. Bhaktivedanta Prabhupada in his
commentary says here that intimacy refers to inti¬
macy with non-devotees and that celibacy does
not exclude a modest sex life: 'Aprasangatah me¬
ans “not to be in intimate touch with everyone.” A
devotee is concerned with his execution of devo¬
tional service, and he should therefore mix with
devotees only, in order to advance his objective...
A devotee should observe the vow of celibacy.
Celibacy does not necessitate that one be absolute¬
ly free from sex life; satisfaction with one’s wife is
permitted also under the vow of celibacy.'
26 Snmad Bhagavatam - The Story of the Fortunate One
Chapter 28
Kapila’s Instructions on the Execution
(1) The Supreme Lord said: ‘Oh royal daughter, I
will now describe the characteristics of the yoga
system, the object of which is to restrain the mind
in following the regulative principles and thus
filled with joy be successful on the path of the Ab¬
solute Truth. (2) One must perform one's duties to
the best of one's
ability and avoid
everything in the
way of this. One
should be satisfied
with that what was
achieved by the
grace of the Lord
and worship the
feet of a self-
realized soul [a
spiritual master].
(3) One should put
an end to conven¬
tional religious
practices and be
attracted to relig¬
ious practices that
lead to salvation.
Eating little and
pure [vegetarian
food], one should
always live in se¬
clusion and thus dwell in peace. (4) Nonviolent,
truthful, free from unrighteous acquisition and not
possessing more than one needs, one should in
celibacy, austerity and cleanliness studying the
Vedas exercise respect for the appearance of the
Original Personality. (5) Observing silence and
acquiring steadiness in control of yoga postures
and one's breath, one should gradually withdraw
from the objects of the senses and direct one's
mind to the heart. (6) With either fixing one's mind
and prana upon one of the [six] cakras [or energy
nodes *] or when one one-pointed focusses one's
mind upon the pastimes of [the Lord of]
Vaikuntha, one finds oneself absorbed [or in
samadhi], (7) With these and other methods of
yoga engaging one's intelligence and controlling
one's breathing the mind that is contaminated by
material enjoyment must be gradually subdued.
(8) After exercising one's body postures one
should do this when one has taken place in a sanc¬
tified spot where one sitting in an easy posture
keeps one's body erect. (9) For the mind to be¬
come steady and free from fluctuations one should
clear the passage of the life breath or prana by
inhaling, holding one's breath and exhaling again -
or the other way around. (10) The mind of the
yogi in such a self-control is soon free from dis¬
turbances, just like gold put in fire fanned with air
quickly is freed from contaminations. (11) By
means of breath control [pranayama ] one eradi¬
cates contaminations, by turning inward
\pratydhdra] material association recedes, by fo¬
cussing the mind [dharana] sin is overcome and
by meditation [dhyana] one rises above the power
of the modes of nature.
(12) When one's thinking by the practice of yoga
is purified and controlled, one should looking at
the tip of one's nose meditate upon the Supreme
Lord's form and measure of time [a mechanical
clock or water clock fixed on the sun's summit
Canto 3 - Part b 27
with the division of time according to the Bhaga-
vatam], (13) With His club, conch and discus in
His hands, with ruddy eyes resembling the interior
of a lotus and a dark complexion like the petals of
a blue lotus, He has a cheerful lotuslike counte¬
nance. (14) Clad in silk garments as yellow as the
filaments of a lotus, He has the mark of SrTvatsa [a
few white hairs] on His chest and wears the bril¬
liant Kaustubha jewel around His neck. (15-16)
There is a garland of forest flowers humming with
intoxicated bees, a priceless necklace and also
bracelets, a crown, armlets, anklets and a girdle of
the finest quality around His waist. He who has
His seat in the lotus of the heart is most charming
to behold, a feast to the eyes with a serenity which
gladdens the mind and the heart. (17) He is al¬
ways very beautiful to see, worshipable for all
people of all places, as youthful as a boy and eager
to bestow His blessings upon those who serve
Him. (18) His fame adding to the repute of the
devotees is worth singing. One should meditate on
the godhead and all His limbs until one's mind
stops wandering. (19) One should visualize the
beneficial acts of the beautiful pastimes of Him
standing, moving, sitting and lying down or dwell¬
ing in the heart. (20) The one contemplating
should, when he with his mind fixed on the one
form distinguishes all His limbs, in his concentra¬
tion attend to each and every part of the Lord sepa¬
rately [see also S.B. 2.2: 13]. (21) One should
meditate on the lotus feet of the Lord that are
adorned with the marks of the thunderbolt, the
goad, the banner and the lotus, as also on the
prominence of the brilliant red nails with the
splendor of the crescent moon which dispel the
thick darkness of the heart. (22) One should
meditate on the Lord's lotus feet for a long time
for the holy water of the Ganges that washed
down from His feet blessed Lord Siva who bore
it on his head. They became a thunderbolt that
was hurled at the mountain of sin present in the
mind of the meditator.
(23) In relation to His knees one should meditate
on the Goddess of Fortune, LaksmI, the lotus¬
eyed mother of the entire universe that was created
by Brahma. She who with her caring fingers mas¬
sages the lower legs of the Almighty Lord tran¬
scendental to material existence, is worshiped by
all the God-conscious ones. (24) One has to
meditate on His two beautiful legs standing on the
shoulders of Garuda which, extending down with
the luster of the [whitish blue] linseed flower, are
the storehouse of all energy. One should also
meditate on His round hips in the exquisite yellow
cloth that are encircled by the girdle. (25) Next
one meditates on the expanse of His navel, which
is the foundation of all the worlds situated in His
abdomen. From that navel the lotus, the residence
of the self-bom one [Lord Brahma], sprang up
containing all the planetary systems. One should
meditate on the two most delicate nipples of the
Lord that are like emeralds in the whitish light of
the pearls from His necklace. (26) The chest of the
Lord of Wisdom which is the abode of Maha-
Laksml, bestows on the minds and eyes of persons
all the transcendental pleasure. One should also
direct one's mind to meditate on the neck of the
One who is adored throughout the universe
which enhances the beauty of the Kaustubha
jewel. (27) On His arms, from which the control¬
lers of the universe originated and of which the
ornaments were polished by the revolving of
Mount Mandara, one should also meditate, as also
on the dazzling luster of the Sudarsana discus
[with its thousand spokes] and the swanlike conch
in the lotus hand of the Lord. (28) One should re¬
member the Supreme Lord's mace that is named
KaumodakI and is very dear to Him, smeared as it
is with the bloodstains of the soldiers of the en¬
emy. And also attention should be paid to the gar¬
land humming with the sound of the bumblebees
around it and the necklace of pearls about His
neck which represents the principle of the pure
living entity [see B.G. 7: 7], (29) One should
meditate on the lotuslike countenance of the Su¬
preme Lord who assumed His different forms in
this world out of compassion for the devotees and
on His glittering alligator-shaped earrings that os¬
cillating crystal clear illumine His prominent nose
and His cheeks. (30) Then one should attentively
meditate in one's mind's eye the elegance of His
face adorned with an abundance of curly hair and
His lotus eyes and dancing eyebrows that would
put to shame a lotus surrounded by bees and a pair
of swimming fish. (31) He who has a heart full of
devotion for long should meditate upon the fre¬
quent, compassionate glances of His eyes, for
28 Snmad Bhagavatam - The Story of the Fortunate One
these glances that are accompanied by the abun¬
dance of His graceful, loving smiles, soothe the
three fearful agonies [as caused by oneself, by
others and by material nature]. (32) The most be¬
nevolent smile of the Lord that dries up the ocean
of tears of all persons who in their grief bowed
before Him must be meditated as also His arched
eyebrows that for tby His internal, creative po¬
tency were manifested to bewilder the god of
sexuality for the sake of all sages. (33) Easy to
meditate is the generous laughter of His lips that
reveals the splendor of His small teeth that are like
a row of jasmine buds. With devotion steeped in
love for Him fixing one's mind and not wishing to
see anyone else, one should meditate upon Him,
Lord Visnu who resides in the core of one's heart.
(34) Because of the pure love one thus through
devotion has developed towards Hari, the Su¬
preme Lord, one's heart melts and therefrom one
constantly experiences that one's hairs stand on
end out of extreme joy and that there is a flow of
tears out of intense love. In that state the mind like
[a fish] on a hook gradually gives up. (35) The
moment the mind is in the liberated position, it
immediately turns indifferent and dies away with
one's detachment from the sense objects. The per¬
son of such a mind at that time like a flame is no
longer separated [from the 'big fire' of the Super¬
soul] and experiences oneness being freed from
the flow of the operating modes of nature. (36)
When he is situated in his ultimate glory because
of the cessation of the mind that responds to mate¬
rial impulses, he on top of that in his position of
transcendence above happiness and distress, sees
that indeed the cause of pleasure and pain is found
in the ignorance of falsely identifying oneself in
ego. In that ego he attributed to himself [viz. the
control, that] what now is realized by the form and
measure of time [the kastha] of the Supersoul [the
localized aspect of the Lord]. (37) As for the body
the perfected soul has, because he achieved his
predestined real identity [svarupa], no notion of
not continuing physically, or that he would remain
or again take birth. Just as it is with someone who
blinded by intoxication fails to realize whether he
has any clothes on or not. (38) Thus one is faced
with the activities one undertook with one's body
that by divine ordinance will continue for as long
as it takes. One is then because of one's yoga situ¬
ated in self-absorption, the state of consciousness
in which he who awakened to his constitutional
position, no longer accepts as his own the body
with its sensuality and 'by-products' that was born
as in a dream. (39) The way a mortal man is un¬
derstood as being different from his son and
wealth, irrespective his natural inclination for
them, the person in his original nature the same
way differs from his body, senses, mind and such,
[irrespective his identification with them]. (40)
Even though a tire through its flames, sparks and
smoke is intimately connected with itself, it differs
from itself in the way it blazes. (41) The elements,
the senses, the mind and the primary nature [see
3.26: 10] of the individual soul even so differ from
the seer, who is the Supreme Lord we know as the
spiritual complete [Brahman]. (42) The way one
with an equal mind sees all creatures as being part
of the same natural order one should also see the
soul as being present in all manifestations and all
manifestations in the soul. (43) The way the one¬
ness of fire manifests itself in different types of
wood, so too the one spiritual soul in its position
in material nature knows different births under
different natural conditions. (44) When one thus
has conquered the difficult to comprehend opera¬
tion of the cause and effect of one's own, God-
given material energy, one is situated in the posi¬
tion of self-realization [in one's svarupa ].'
Chapter 29
Explanation of Devotional Service by
Lord Kapila
(1-2) Devahuti said: 'Dear master, you described
the specific characteristics of the material and per¬
sonal nature of the complete reality the way they
in the analytical philosophy of [Sankhya] yoga are
discussed as being the primary ones. Please elabo¬
rate now at length on the path of bhakti yoga that
is considered its ultimate purpose. (3) Dear Lord,
describe to me and for the people in general, the
different ways in which birth and death repeat
themselves, for someone may become completely
detached by such a description. (4) And yes, what
Canto 3 - Part b 29
can You say about Eternal Time that represents the
eternal and original form of the Supreme Ruler
ruling over all the other rulers and under the influ¬
ence of which the common people act piously? (5)
You have appeared as the sun of the yoga system
for the sake of the living beings whose intelli¬
gence, in their propensity for material actions, is
blinded by false ego, [an attachment] because of
which they without finding shelter fatigued for a
long time slumber in darkness.'
(6) Maitreya said: 'Appreciating the words of His
mother oh best of the Kurus, the great and gentle
sage satisfied and moved by compassion said the
following. (7) The Supreme Lord said: 'Devotion
in the discipline of yoga that is so diverse in its
appearance, knows many paths oh noble lady,
[ways] proving how people follow their own
course according to their natural qualities. (8)
What one does out of love for Me in violence,
pride and envy or being angry from a different
point of view, is considered to be in the mode of
ignorance. (9) He who in a different spirit wor¬
ships Me with idols or is after material things,
fame and opulence, is in the mode of passion. (10)
He who worships Me as distinct from himself or
who is of worship with offering the results of his
actions or for the sake of transcendence wants to
be free from fruitive actions is in goodness. (11-
12) Simply hearing about My transcendental
qualities continuously will result in a mind mov¬
ing towards Me, the One residing in the heart of
everyone, that flows the way the water of the
Ganges flows towards the sea. Such a manifesta¬
tion of unadulterated devotional yoga - yoga per¬
formed without ulterior motives - is devotional
service to the Supreme
Personality. (13) Without being of My
service, pure devotees will not accept
it, not even when being offered these,
to live on the same planet, to have the
same opulence, to be a personal asso¬
ciate, to have the same bodily features
or to be joined in oneness [the so-
called five forms of liberation of salo-
kya, sarsthi, samTpya, sarupya and
ekatva or sdyujya]. (14) When one by
means of this bhakti yoga - that one
calls the highest platform - succeeds
in dealing with the three modes of
nature the way I explained it, one at¬
tains My transcendental nature. (15)
When one performs one's duties with¬
out attachment to the results one is
stronger [in one's yoga] and when one
without unnecessary violence [without
eating meat e.g.] is regular in the per¬
formance of one's yoga exercises one
will find happiness. (16) Being in
touch with the ritual of seeing, offer¬
ing respect, doing mantras and being
of a positive approach with My [origi¬
nal] form and abode, and thinking of
Me as present in all living beings, one
lives by the mode of goodness and
detachment. (17-19) By means of
sense control and proper regulation
30 Snmad Bhagavatam - The Story of the Fortunate One
[yama and niyama, the do's and don'ts of yoga *],
being of the greatest respect for the great souls,
being compassionate with the poor and by being
friendly in association with equals; by hearing
about spiritual matters, chanting My holy names,
being straightforward, by association with the
ones civilized and not entertaining false ego, the
consciousness of a person who with these qualities
is dutiful towards Me is completely purified. No
doubt he by simply hearing about My excellence
will reach Me without delay. (20) The way the
sense of smell catches the aroma that is carried
from its source by means of the air, similarly con¬
sciousness catches by means of yoga the Supreme
Soul that is unchanging.
(21) A mortal human being who has no respect for
Me as the Supersoul always situated in every liv¬
ing being, but nevertheless worships the deity, is
just imitating. (22) Someone who in worship of
the deity disregards Me as the Supreme Ruler and
Supersoul present in all beings, is in his ignorance
only offering oblations into the ashes. (23) He
who offers Me his respects but is envious with
others being present, lives in his campaigning
against others in enmity and will never find peace
of mind. (24) oh sinless one, 1 am certainly not
pleased when they who manage to worship Me in
My deity form with all paraphernalia, are not of
respect for other living beings. (25) One has to
worship the idol of Me the Controller and such,
for as long as one is of profit minded labor [is
building karma] and not of the realization that 1
reside in one's heart and in the hearts of all. (26) I
in the form of death, will create fear in those who
with a different perspective on their physical
frame discriminate between themselves and other
living beings. (27) Therefore one should with
charity, respect and in friendship regarding every¬
one as an equal, propitiate Me, the One abiding in
all as the True Self.
(28) Living entities are better than inanimate ob¬
jects, better than entities with life symptoms oh
blessed one, are entities with a developed con¬
sciousness and better than those are they who de¬
veloped their sense perception. (29) Further, those
who developed their taste are better than those
who [only] developed their sense of touch and
better than they are those who developed their
sense of smell. Even better are the ones who de¬
veloped their hearing faculty. (30) Better than
those are the ones distinguishing differences of
form and those who have teeth in both their jaws
are better than these. Those who have many legs
are superior to them. Of them the four-legged
creatures are the better ones while the two-legged
ones [the human beings] are even better. (31)
Among human beings a society with four classes
is the better one and of those classes the brah¬
mins are the best. Among the brahmins the better
one is further he who knows the Vedas and the
one who knows its purpose is still better [viz. to
know the absolute of the truth in three phases:
brahman, paramatma and bhagavan ]. (32) The
one who puts an end to all doubts is better than he
who knows what the purpose of the Vedas is and
the brahmin among them who performs his duty is
better than him. He who is free from worldly
attachment is still better and the one who does
no t do his righteous duty for himself alone is
the best of them all. (33) Therefore I know of no
greater being than a person who with a dedicated
mind has offered all of his actions, wealth and life
without any reservation to Me and with persis¬
tence is of service without any other interest. (34)
Such a one who regards the Supreme Lord, the
Controller of the individual soul, as having en¬
tered all the living beings by His expansion in the
form of the Supersoul [the Paramatma], thus is
mindfully of respect in regard to all. (35) oh
daughter of Manu, someone can achieve the
Original Person by following either of these two
paths of bhakti and mystic yoga alone that I have
described. (36) This [original] form of the Su¬
preme Lord of Brahman [the Supreme Spirit] and
Paramatma [the personalized local aspect] is the
transcendental, ethereal personality of the primal
reality [pradhana ] whose activities are all spiri¬
tual.
(37) [Natural] time known as the divine cause of
the different manifestations of the living entities,
constitutes the reason why all living beings live in
fear who motivated by cosmic intelligence and
such matters consider themselves as separated.
(38) He who from within enters all the living enti¬
ties, constitutes the support of everyone and anni-
Canto 3 - Part b 31
hilates [them again] by means of other living
beings, is named Visnu, the enjoyer of all sacri¬
fices who is that time factor, the master of all mas¬
ters. (39) There is no one who is specially favored
by Him nor is He bound or averse to anyone; He
cares for those who are attentive and of persons
inattentive He is the destroyer. (40-45) He for
whom out of fear the wind blows and this sun is
shining, for whom out of fear Indra sends his rains
and the heavenly bodies are shining; He because
of whom out of fear the trees, creepers and herbs
each in their own time bear flowers and produce
their fruits; He afraid of whom the rivers flow and
the oceans do not overflow, because of whom fire
burns and earth with her mountains does not sub¬
merge; He because of whom the sky provides air
to the ones who breathe and under the control of
whom the universe expands its body of the com¬
plete reality [ mahat-tattvci ] with its seven layers
[**], He for whom out of fear the gods of creation
and more in charge of the modes of nature within
this world carry out their functions according to
the yugas [see 3.11], He of whom afraid all the
beings animate and inanimate find their control;
that infinite, final operator of beginningless Time
is the unchangeable Creator who creates people
out of people and puts an end to the rule of death
by means of death.'
*: Next to yama, the vow of yoga about what one
should not do as mentioned in 3.27: 6, the regu¬
lating discipline of what one should do in niyama
consists of: inner and outer purity or cleanliness,
contentment, penance, study of the scared texts
and engaging in activities for the person of God.
See also Patanjali's Yoga-sOtras H: 32.
**: The seven kos'as - five ones extended with so¬
metimes two extra - or also seven dvipas with
their levels of consciousness in the field of the
physical, vital, psychological, intellectual, blissful,
self-aware and the true self.
Chapter 30
Lord Kapila Describes the Adverse
Consequences of Fruitive Activities
(1) Kapila said: 'Just like a mass of clouds has no
knowledge of the powerful wind, a person has no
knowledge of this time factor, even though he is
being conditioned by it. (2) Whatever the goods
are that one with difficulty acquired for one's hap¬
piness are destroyed by the Supreme Lord [in the
form of Time] and because of this the person la¬
ments. (3) In his ignorance he foolishly thinks that
the temporality of having a home, land and wealth
for the sake of his body, would be something per¬
manent. (4) The living being finding its satisfac¬
tion in this worldly existence, will irrespective the
birth that was acquired, be in consonance with it.
(5) Even physically living in hell a person, who in
truth is deluded by the illusory material potency of
God, does not want to give up his hellish pleas¬
ures. (6) With his body, wife, children, home,
animals, wealth and friendships deeply rooted in
his heart, he thinks of himself as being a great
success. (7) Burning with anxiety about maintain¬
ing all the members of his dear family, he is con¬
stantly of sin and with a bad mind acting like a
fool. (8) With his heart and senses charmed by a
woman he sees in private and by the display of the
sweet words of his children, he is of the falsehood
of the outer illusion [of non-permanent matters
being eternal], (9) Involved in the household du¬
ties of his family life that gives rise to all kinds of
trouble, he is busy countering these miseries atten¬
tively and thinks that that will make him happy as
a householder. (10) By means of the wealth that
here and there with violence [and victims] was
secured, he maintains his family, but he goes down
himself when he for his own maintenance may eat
what was left over from the meal. (11) When he
time and again ruled by greed [enviously] desires
the wealth that is enjoyed by others, he himself gets
into trouble in exercising his profession and thus is
ruined. (12) No longer capable of maintaining his
family the unfortunate wretch bereft of wealth and
beauty then sighs with a bewildered intelligence full
of grief over every thing he tried in vain.
32 Snmad Bhagavatam - The Story of the Fortunate One
(13) No longer capable of maintaining his wife
and so on, he finds himself not respected as be¬
fore, just as an old ox is not respected the same
way by his farmer. (14) Even though he now is
maintained by those he once maintained, he
does not develop any aversion. He, getting de¬
formed of old age, rather stays at home to await
his death. (15) There he remains and eats like a
pet dog that what indifferently is placed before
him and falls sick with indigestion, eating little
and doing little. (16) Because of the inner pressure
his eyes bulge out and with his windpipe con¬
gested with mucus he coughs and has difficulty
breathing, only saying 'ugha ugha'. (17) Lying
down surrounded by his lamenting friends and
relatives he, unconscious in the grip of the noose
of time, cannot speak although it's the time for it.
(18) Thus, having engrossed in maintaining his
family, he has no control over his mind and senses
and dies in great pain, while his relatives cry as he
passes away. (19) Witnessing the arrival of the
servants of death with their terrible eyes full of
wrath he because of the fear in his heart passes
stool and urine. (20) They like the king's soldiers
immobilize his body by binding him in ropes for
his punishment and
then drag him like a
criminal forcefully
by the neck over a
long distance. (21)
In his heart broken
by their threatening
presence he, over¬
taken, trembles on
the road and is bit¬
ten by dogs in the
distress of remem¬
bering his sins. (22)
Afflicted by hunger,
thirst and the radia¬
tion of scorching
forest fires and
winds on hot and
sandy roads, he feels
how he painfully is
beaten on his back
with a whip, while
he unable to move
finds no refuge or
water. (23) Falling now and then he gets tired and
loses consciousness, and then reawakens on the
road of his misery where he quickly is led before
the eternal ruler of death [Yamaraja]. (24) He sees
his entire life pass by in a few moments [he passes
'ninety-nine thousand yojanas '] and then receives
the punishment he deserves. (25) Then with his
limbs covered by firewood he is cremated or
sometimes sees that he eats his own flesh or that it
is done by other creatures. (26) Vividly he then
witnesses how dogs pull out his entrails at his last
resting place where serpents, scorpions, gnats and
so on pester him to his abhorrence. (27) He sees
how one by one his limbs come off being seized
by big and small animals who tear him apart,
throw him from heights or drag him under water
or into caves. (28) Because of loose association
[not being of a steady sexual relationship] one
must, whether one is a man or a woman, undergo
the requital in hellish states of anger, self-
destruction and bewilderment [tamisra, andha-
tamisra and raurava and such, see 5.26].
(29) Oh mother, because one can observe [the
downside of] these hellish pains here, one speaks
Canto 3 - Part b 33
(1) The Supreme Lord said: 'Because of
its karma the living entity as ordained by
God through the particle of semen of a
man enters the womb of a woman in
order to dwell there for obtaining a
body. (2) On the first night the sperm
and ovum mix, at the fifth night there is
a bubble and in about ten days it is
thereafter like a plum, lump of flesh or
an egg. (3) Within a month a head ap¬
pears and within two months limbs like
arms and feet form. The nails, [the be¬
ginnings of] hair, bones, skin, reproduc¬
tive organs and the apertures appear
within three months. (4) In about four
months the seven ingredients separate
[body-fluids and other elements], in five
months feelings like hunger and thirst
occur and in six months the fetus starts
of [finding] heaven as well as hell in this world.
(30) He who thus [in greed, attachment and infi¬
delity] maintained his family or lived for his
stomach only, will upon leaving this world after
he died have to face the consequences for himself
as also for his family. (31) After quitting this ve¬
hicle of time he will enter the darkness all alone
and pay the price for the harm that he in the care
of his own interest did to others in envy of their
fortune. (32) By divine ordinance the man sus¬
taining a family has to undergo the hellish condi¬
tion that resulted from his foul play, just like
someone who lost his wealth. (33) Someone who
in his eagerness to care for his family is simply
godless in his actions, thus heads for the darkest
region of self-destruction [andha-tamisra]. (34)
After he beginning from the lowest position [of
an animal existence] prior to a human birth in
due order has underwent all the requital and
such, he being purified may again re- ______
turn to the human world on this planet.'
Chapter 31
Lord Kapila's Instructions on
the Wanderings of the Living
Entities
to move around at the right in the amnion [males
at the right, females at the left so one says]. (5)
From the nutrition taken from the mother the body
of the fetus grows as it stays in that impossible
hollow whereabout stool and urine form a breed¬
ing place for germs. (6) All the time aching for
food, it is, being so tender, affected by infestations
['worms'] and thus all over its body has to suffer a
great deal residing there, moment after moment
lapsing into unconsciousness. (7) The living being
because of the excessive bitterness, heat, pun¬
gency, saltiness, dryness, the sourness etc. of the
food taken by the mother, is affected in every limb
and thus feels pain. (8) Enclosed by the amnion in
that place surrounded by the intestines it lies with
a bent neck and back arched with its head in its
belly. (9) Like a bird in a cage with no freedom
of movement, it [the soul] still remembers - when
it is lucky - what has happened in all its hundreds
34 Snmad Bhagavatam - The Story of the Fortunate One
of births. Remembering such a long history it
may sigh over them, for what peace of mind can
it then achieve? (10) From the seventh month on
it is endowed with consciousness, but at the same
time pushed down by the pressure of the womb
where it cannot stay, just like the worm stemming
from the same belly.
(11) The fearful living entity bound to its seven
constituents [nails, skin, fat, flesh, blood, bone,
marrow], then in its disgust, with folded hands and
words of prayer, appeals to the Lord who placed
him in that womb. (12) The human soul says:
'May Fie protect me who protects the entire uni¬
verse and who with assuming His different forms
walks the earth with His lotus feet. Let me take
refuge in that shelter that will take my fears away,
in Him who decided that 1 deserved this untrue
condition. (13) I, the pure soul covered by the
grossness of matter which consists of the ele¬
ments, the senses and the mind, have because of
my being bound to activities, fallen into this delu¬
sional state [maya ]. Let me offer my obeisances so
that I may hold on to the completely pure Change¬
less One of unlimited knowledge who resides in
the heart of the repentant one. (14) 1 am, contrary
to what it should be, [as a spiritual soul] separated
by the covering of this material body that is made
of the five elements and based upon senses, mate¬
rial preferences [gunas], interests and cognitions,
and so I offer my obeisances to You, the Supreme
Person transcendental to material nature and its
living entities, whose glories are not obscured by
such a material body. (15) By the deluding quality
of Your outer appearance this body that by the
modes and its karma is bound to wander on the
path of repeated birth and death, has to suffer con¬
siderably with a spoilt memory. May again this
entity realize Your true nature. How else would
one find Your divine mercy? (16) What else but
Your divinity, that as a partial representation [the
Paramatma] dwells in both the animate and the
inanimate, would give us the knowledge of the
threefold of Time, of past, present and future? In
order to be freed from the threefold misery [as
caused by oneself, nature and others] we as indi¬
vidual souls engaged on the path of fruitive activi¬
ties have to surrender to that divinity. (17) Embod¬
ied within the abdomen of another body, having
fallen into a pool of blood, stool and urine and
strongly scorched by gastric fire, this [individual
soul with its] body desiring to leave that place,
counts his months when it as a miser will be re¬
leased oh Lord. (18) You granted me, [not even]
ten months old oh Lord, [the light of] Your in¬
comparable, supreme mercy. What else can I do
but to pray in return with folded hands in grati¬
tude for that incomparable and unique grace of
You who are the refuge of the fallen ones? (19)
This living being can, from its bondage to the
seven layers of matter [3.29: 40-45], only under¬
stand what is agreeable and disagreeable, but by
You endowed with another body of self-control
within myself, I am really able to recognize inside
of me You, the original person who constitutes the
inner guidance, as residing within my heart as well
as outside of me. (20) oh Almighty One, even
though I who has to live with all the miseries out¬
side of this abdomen, rather not depart from here
to land in that pitfall, I [just as everyone] who en¬
ters this world at once will be captured by Your
maya and be entangled in the false identification
[of the ego] that is fundamental to the eternal cy¬
cle of birth and death. (21) Therefore I will, well-
disposed to the soul no longer being agitated,
deliver myself quickly again from that darkness,
by placing the feet of Lord Visnu in my heart and
thus spare me this fate of having to enter so many
wombs.'
(22) Kapila said: 'Thus desiring from within the
womb, the [almost] ten months old living entity
extols the Lord at the time of being pushed down¬
wards by the pressure of labor to take birth. (23)
Because of that pressure the child with its head
turned downwards suddenly, with great difficulty
and bereft of all memory, comes out breathless.
(24) Like a worm falling down to earth it smeared
with blood moves its limbs and cries loudly now it
has lost the wisdom in reaching the opposite [ma¬
terial] position. (25) Being maintained by its folks
who do not understand what it wants it, not being
able to refuse, has fallen into circumstances it did
not desire. (26) Laying down in fouled linen [dirty
diapers etc.] the child is pestered by germs [suffer¬
ing rashes on its body] it cannot scratch away
from its limbs, for it is not able to sit, stand or
move around. (27) Flies, mosquitos, bugs and
Canto 3 - Part b 35
other creatures bite the baby its tender skin and
being just like vermin pestered by other vermin, it,
deprived of wisdom, cries. (28) This way undergo¬
ing infancy in distress and even in its childhood
out of its ignorance not achieving what it wants, it
gets angry and sad. (29) As a lusty person being
destructive towards other lusty people it with the
pride of its developing body, because of that anger,
then develops enmity at the cost of the soul. (30)
The embodied soul in ignorance holding on to
non-permanent things then constantly reasons
from the physical reality made of the live elements
and thus thinks foolishly in terms of T and 'mine'.
(31) Engaged in actions in the service of the body
he because of his bondage to the dark motives of
fruitive labor is followed by trouble [consisting of
the so-called klesas ] and time and again moves in
the direction of yet another birth in the material
world. (32) When he on the materialistic path
again [only] is interested in human association for
the sake of the pleasure of his genitals and his
stomach, the living entity lands in darkness as
before. (33) For associated thus he loses his
sense of truth, purity, compassion and gravity, his
spiritual intelligence, prosperity, modesty and his
good name, as also his mercy, the control over
his mind and senses and his fortune. (34) One
should not seek association with coarse and im¬
moral fools bereft of self-realization who like
pitiable dogs dance to the tune of the ladies. (35)
Nothing in the world makes a man as infatuated
and dependent as the association with a man who
is attached to women or with a fellowship of men
fond of women. (36) The father of man [Brahma]
bewildered at the sight of his own daughter as a
stag shamelessly ran after her when he saw her in
the form of a deer [compare 3.12: 28]. (37) Ex¬
cept for sage Narayana, among all the living enti¬
ties born from Brahma there is not a single man
whose intelligence is not distracted by maya in
the form of a woman.
(38) Behold the strength of My maya in the shape
of a woman that even makes the conquerors of the
world follow her closely behind by the mere
movement of an eyebrow. (39) One who aspires to
reach the culmination of yoga should never de¬
velop worldly attachment to a [young, attractive]
woman; they say that to someone who arrived at
self-realization in My service, thus associating
with her is the gateway to hell. (40) The woman
created by God is as an overgrown well [one falls
into when one is inattentive], she represents the
slowly encroaching maya, the illusory power of
the material world which one must regard as death
to the soul. (41) She who from being attached to
women [in his previous life] became a woman,
due to illusion in regard of My maya thinks that
aiming at the form of a man [her husband] will
bring her wealth, progeny and a house. (42) She
[on her turn] should consider His maya consisting
of her husband, children and house, as death
brought about by the authority of God alike the
call of a hunter [*]. (43) Because the person inces¬
santly delights in working for the fruit of his ac¬
tions, the embodied individual soul wanders from
one world to the other. (44) Thus he gets a suitable
body composed of the material elements, the
senses and the mind. When that comes to an end it
is called death but when it manifests one speaks of
birth. (45-46) When one [staring in meditation]
cannot perceive the fixed position of an object that
implies the death of one's sense perception, and
when one regards the body as being oneself that
implies one's birth [in a material sense]. He who
perceives cannot at the same time regard an object
as well as the witness of the perception himself,
just as the eyes are not capable either to see at
once all the different parts of a single object. (47)
One must not be horrified about death, one must
not stingily cherish poverty nor be concerned
about any material gain; when one understands the
true nature of the living being one should on this
planet move about steadfast and free from attach¬
ment. (48) When one relegates one's body to this
world composed of maya one should, endowed
with the right vision, move around therein in de¬
tachment basing oneself upon reason in being
connected in the science of the [three forms of]
yoga.'
*: Compare this passage to the verse in the Bhakti-
rasamrita-sindhu 1.2: 255 that allows association
of the sexes in a devotional setting: 'Man and
woman should live together as householders relat¬
ing to Krsna, only for the purpose of discharging
duties in the service of Krsna. Engage the chil¬
dren, engage the wife and engage the husband, all
36 Snmad Bhagavatam - The Story of the Fortunate One
in Krsna conscious duties, and then all these bod¬
ily or material attachments will disappear. Since
the mediating medium is Krsna, the consciousness
is pure, and there is no possibility of degradation
at any time.' (Rupa GosvamI in: Bhakti-rasamrita-
sindhu 1.2: 255.)
Chapter 32
The Entanglement in Fruitive Activities
(1) Kapila said: 'Well then, the person living at home
doing the duties of a householder, enjoys again
and again the advantages of sense gratification,
economic benefits and religious activities. (2)
Moreover he in his faithful worship of the gods
and the forefathers with sacrificial ceremonies
[called pravritti-dharma ], infatuated
by lust has turned his face away from
emancipating in devotional service to
the Supreme Lord [for the sake of
what one calls nivritti-dharmci ]. (3)
Overcome by a mind of belief being
vowed to those forefathers and demi¬
gods, the person who thus by drink¬
ing soma [a beverage drunk by the
sacrificing brahmin] left this world in
respect of the lunar order [of his sac¬
rifices], will again return [see also
B.G. 8: 25]. (4) When Lord Hari lies
Himself down on the snake bed of
Ananta Sesa those worlds of the at¬
tached householders find their end.
(5) Those intelligent ones [though]
who in the performance of their per¬
sonal duties did not take advantage
for the sake of sense gratification and
material benefits, but rather free from
material attachment gave up on their
fruitive activities, will find the per¬
fection of peace because their con¬
sciousness was purified. (6) When
one without fail [in nivritti-dharma ]
is righteously engaged for the sake of
the detachment of forsaking claims
of property and egoism, one is in the
performance of one's personal duties completely
purified by the goodness of consciousness. (7) By
following the path of enlightenment they approach
the Original Personality of God, the cause of the
manifestation and dissolution of the world who is
reflected in the faces of all as the Controller of the
spiritual and material worlds. (8) Until the end of
the long time period of two parardhas in which
the life of Brahma himself finds its conclusion [see
3.11], they dwell in the transcendental world im¬
mersed in thoughts about the Supreme One. (9)
After having experienced for the time of two
parardhas the natural self [of creation] consisting
of the three modes, the Lord of the Beyond
[Brahma] desiring to dissolve the material cover¬
ing composed of earth, water, fire, ether, mind,
senses, objects, ego and so on, at that time enters
the changeless spiritual sky. (10) The yogis who
did not forsake the responsibility for their bodies
in controlling their breath and mind, after having
Canto 3 - Part b 37
spent such a long period of time with Lord
Brahma, enter thus detached together with him the
Original Person, the embodiment of happiness
who is the oldest, primary reality of the spirit. (11)
Dear mother, therefore take by devotional service
to the shelter of Him you now heard about, He
who resides in each his lotus heart. (12-15) [But
remember that] even Brahma, the Creator of the
mobile and immobile manifestations who is the
source of Vedic wisdom, as also the sages and the
masters of yoga, the Kumaras and the other per¬
fected ones and original thinkers of yoga who at¬
tained the original Person of the Absolute Truth,
the first one of all the souls, by dint of their de¬
tached, egoless actions, despite of their independ¬
ent vision and all their spiritual qualities, again
take birth to assume their positions when this
manifestation of the Lord is recreated through the
operation of time and the three modes. And that is
also true for all others who enjoyed the divine
opulence that resulted from their pious deeds, they
also return when the interaction of the modes
again takes place.
(16) They whose minds in this world are addicted
to fruitive activities engage with conviction in
their prescribed duties in attachment to the result
of their labor and do that time and again. (17)
Fully engaged in their households they engage in
the worship of their forefathers and, being driven
by passion, have minds that aspiring for gratifica¬
tion are full of anxieties and senses they cannot
control. (18) Those [trai-vargika\ persons dedi¬
cated to the three civil virtues [of economy, sense
gratification and religious service] are not inter¬
ested in the pastimes of Lord Hari, the killer of the
demon Madhu, whose transcendental excellence is
so worthy of being described. (19) Having given
up on the nectar of the stories about the Infallible
One, they repelled by God rather listen to the sto¬
ries of materialism, and in that respect they are
just like stool eating hogs.
(20) When the sun goes through the south, they
after their cremation along with their fa mi lies
again take birth in the world of their forefathers in
order to perform their fruitive activities to the [bit¬
ter] end [compare B.G. 8: 25]. (21) When they
have exhausted the merit of their pious deeds, they
directly by divine arrangement fall down from
their elevated position to return to this planet, oh
virtuous one [compare B.G. 9: 21].
(22) Worship therefore with all your heart the Su¬
preme One of your refuge by whose feet devo¬
tional service is connected with good qualities.
(23) The discharge of devotional service unto
Vasudeva the Supreme Personality of Godhead,
will very soon result in the detachment and spiri¬
tual knowledge that lead to self-realization. (24)
When the mind of the devotee in every circum¬
stance is equipoised to the activity of the senses, it
thus makes no distinction between like and dislike.
(25) He who then because of the detached mind¬
fulness of his soul is of an equal vision, is free
from likes and dislikes and sees himself elevated
to the transcendental position. (26) Even though
the Supreme Personality constitutes the unique
completeness of transcendental knowledge, He in
philosophical research and other processes of un¬
derstanding is differently perceived as the Spirit of
the Absolute [Brahman], the Supersoul
[Paramatma] and the Lord personally present
[Bhagavan, see also S.B. 1.2: 11]. (27) The only
purpose for a yogi to realize in this world is to
achieve by the practice of yoga complete detach¬
ment from everything. (28) For someone averse to
the knowledge of spirituality the Absolute Truth
beyond the modes appears as a relativity of forms
that can be perceived through the senses [but is]
misconceived in all kinds of [speculative] consid¬
erations. (29) [But] just as from the mahat-tattva
with the three modes and the five elements, the
material body of the living entity was formed with
its individual consciousness, eleven senses [the
five senses of action and perception, including the
mind] and false ego, also the universe was formed
out of the cosmic egg of all universes [and may
thus be concluded that no essential difference ex¬
ists between the local covering of the individual
soul and the gigantic universal covering of the
Supersoul; or briefly stated, that the universe must
be seen as a person]. (30) With faith and devotion
ever being steadfast in yoga he understands this
whose mind is fixed in the detachment of disasso¬
ciating oneself from material involvement.
38 Snmad Bhagavatam - The Story of the Fortunate One
(31) Thus My respectful mother, I have described
this spiritual knowledge that reveals the vision of
the Absolute Truth by which the reality of the ma¬
terial and personal aspect [prakrti and purusa ] is
understood. (32) By means of both jiiana-yoga
[the yoga of spiritual knowledge] and the freedom
from the modes that is directed towards Me and is
called bhakti, - rather than by each of them alone -
the purpose is achieved that is denoted by the
word Bhagavan. (33) Just as one and the same
object having many qualities is differently per¬
ceived by the senses, similarly the one and only
Lord of All Fortune is seen differently depending
the different paths described in the scriptures. (34-
36) Through material actions, sacrifices, charity,
austerities, study of the scriptures, philosophical
research, subduing the mind and senses, as also
through renunciation and forsaking profit-minded
labor, practicing the different types of yoga, doing
devotional service and fulfilling one's individual
duties - in case of an active life as also a contem¬
plative life \pravritti- and nivritti-dharma] -, one
will with consequent detachment and knowledge
of the science of self-realization, perceive the Su¬
preme Lord in His true nature: as being present in
the material world as also in transcendence [sa-
guna and nirguna ]. (37) I explained to you the
four divisions of identity [svanlpa] in devotional
service [in combination with the modes and their
transcendence *], as also the imperceptible action
of time [the conditioning] that drives the living
entities. (38) For the living entity My dear mother,
there are many ways of engaging in material ac¬
tion in ignorance [about one's original identity].
They are all the result of working for a material
outcome [karma], and he who gets entangled in it
has therefore lost his way.
(39) This what I said is not meant for instructing
the wicked ones and the ones of bad conduct, nor
to be told to obstinate and offensive people or to
anyone who only in name does his duty. (40) One
must not tell this to greedy persons and neither to
someone attached to hearth and home, nor to those
who are not devoted to Me or detest My devotees.
(41) It is meant for the faithful, the devotees, the
respectful, those not spiteful towards anyone, the
friendly eager to render their services conscien¬
tiously. (42) Tell this to those who with a peaceful
mind developed detachment for what's outside of
them, to those who are not envious, who are clean
and to whom I am the dearest of the dear. (43) oh
mother, he who but once with faith heard about
this or repeats this for himself in being fixed on
Me [doing japa], will certainly attain My heaven.'
* The four identities with the modes and their
transcendence are known as the game of order the
human being plays in his identifications of accord¬
ing to the four classes [varna], four statuses
[asrama ], the three modes [guna] and the eight
levels of transcendence [asthdnga] functioning
with a certain degree of experience.
Chapter 33
The Renunciation of Devahuti
(1) Maitreya said: 'After the dear wife of Kardama,
the mother named Devahuti, thus had listened to the
words of Lord Kapila, she, being freed from the
veil of ignorance and having offered Him her obei¬
sances, recited prayers to the author in the matter of
the fundamental [Sankhya-yoga] truths that consti¬
tute the foundation of liberation. (2) Devahuti said:
'One says that the Unborn One [Brahma] who was
bom from the lotus flower [sprouting] from Your
abdomen, meditated upon Your body lying in the
water that is the source of the stream of the modes
of nature and the seed pervading all that is mani¬
fest of the material elements, the senses, the sense-
objects and the mind. (3) As that single person of
the universe who through the interaction of the
modes divided the creation and all of that, You
stand firm on the basis of Your heroism. You
thereto with distinguishing Yourself as the infalli¬
ble non-doer make the difference as the Lord of all
living beings whose thousands of energies are in¬
conceivable. (4) How can it be that You as that
same person took birth from my abdomen oh my
Lord, You whose powers are inconceivable and in
whose belly this universe has its place, oh You
who as a baby licking Your toe all alone lay Your¬
self down on the leaf of a banyan tree at the end of
the millennium? (5) You have assumed this body
to counter sinful activities oh my Lord and pro-
Canto 3 - Part b 39
(9) Maitreya said: 'The Supreme
Lord carrying the name of Kapila
thus being praised full of love for
His mother replied with words of
gravity. (10) Lord Kapila said: 'By
following this easy to execute path I
instructed to you My dear mother,
you very soon will attain the su¬
preme goal. (11) You may rest as¬
sured that with this instruction of
Mine that is followed by the tran-
scendentalists, you shall reach Me
free from fear, while [the cycle of
birth and] death is what is attained
by the ones not conversant with
this.'
the sacred rivers. (8) I offer You my
obeisances, You the Highest Spirit,
the Supreme Personality, Lord
Visnu carrying the name of Kapila,
He who is the source of the Vedas,
to whom I turned inwards to listen,
whom I perceived in my mind,
meditated upon and by whose po¬
tency the influence of the modes
vanished.'
(12) Maitreya said: 'After this in¬
struction the venerable Supreme
Lord of the path of self-realization,
Kapila, the teacher of the Absolute
Truth took permission from His
mother and left. (13) The way her son had told her
in His instruction on yoga, she in that abode [Kar-
dama's palace], that with its wealth of flowers was
the jewel of the Sarasvatl river, fixed her attention
to be connected in the science of uniting con¬
sciousness. (14) As she bathed regularly, her curly
matted hair turned gray and her body, clad in old
garments, got thin because of the severe austeri¬
ties. (15) By the austerity of his yoga Kardama
Muni, the progenitor of mankind, had developed
his unequaled home with all its paraphernalia,
which was even envied by the denizens of heaven.
(16) The ivory beds white as the foam of milk had
gold filigree covers and the chairs and benches
were made of gold and had cushions soft to the
touch. (17) The walls were of pure marble inlaid
vide instructions for devotional service. Just as
with Your incarnations as the boar incarnation and
others, You are there also as this one in order to
reveal the path of self-realization. (6) With You
even someone of the lowest birth is at any moment
with hearing the chanting of Your name, offering
obeisances to You or even by simply remembering
You, immediately enabled to perform the Vedic
rituals, and how would it be if they would see You
face to face oh Fortunate One! (7) oh how blessed
and hence worshipable is he who has Your holy
name on his tongue, even when he's but cooking
for himself alone. For Your sake the ones of spiri¬
tual education [the Aryans] who studied the Vedas
and have accepted Your holy name, perform aus¬
terities, execute fire sacrifices and take a bath in
40 Snmad Bhagavatam - The Story of the Fortunate One
with valuable emeralds and lamps shone with the
same jewels the women decorated themselves
with. (18) The garden of the house was beautiful
with its flowers and fruits, many trees with pairs of
singing birds and the humming of intoxicated
bees. (19) When she entered the pond fragrant
with lotuses, the heavenly associates sang to her
about the great care of Kardama.
(20) [But] leaving that most desirable garden that
was even envied by the wives of Indra, she had a
sorry look on her face because she was afflicted by
her being separated from her son. (21) With her
husband having left for the forest and her son
separated from her she, despite of the truth she
knew, became as sad as a caring cow that lost her
calf. (22) Meditating upon Him, her divine son
Lord Kapiladeva, she very soon oh dear Vidura,
became detached from her fine home. (23) Medi¬
tating upon the form of the Supreme Lord the way
He instructed it, she kept as her object of medita¬
tion the complete and the parts of the smiling face
of her son in mind. (24-25) By performing her
duties the proper way on the basis of the knowl¬
edge of the Absolute Truth, she was continuously
engaged in devotional service and very strong in
renunciation. Spiritually purified in meditation
upon the Great Soul whose face is seen every¬
where, she then saw how in her self-realization the
symptoms of the modes of nature disappeared.
(26) With her mind situated in Brahman and en¬
gaged in serving the Supreme Lord who resides in
all living beings, the material pangs of the unfor¬
tunate condition of her soul disappeared and she
attained transcendental bliss. (27) Situated in the
eternal state of absorption she being freed from the
modes no longer was reminded of her material
body, just as someone who awakened forgets what
he saw in a dream. (28) Her body was maintained
by others [by her heavenly maidens] but because
she suffered no fears she did not lose weight; with
the impurities [of her luxury] she shone just like a
fire covered by smoke. (29) With her body en¬
gaged in the austerity of yoga she under divine
protection being absorbed in thoughts about
Vasudeva, lost the awareness of her hair hanging
loose or her clothes being in disarray. (30) She
thus following the path as instructed by Kapila,
soon without fail in the spirit of the Absolute Truth
of the Supreme Soul achieved the cessation of her
material existence and the [abode of the] Supreme
Lord.
(31) That most sacred place where she attained
perfection oh brave one, was known in the three
worlds under the name of Siddhapada [the refuge
of perfection], (32) The material elements of her
mortal body that was relinquished by the practice
of yoga became a river that is the foremost of all
rivers oh gentle one, sought by all who desire per¬
fection for conferring that fulfillment. (33) When
Lord Kapila, the great yogi and Supreme Lord,
after taking leave of His mother left the hermitage
of His father, He headed in the northeastern direc¬
tion. (34) He was extolled by the Siddhas, the
Canaras, the Gandharvas, munis and Apsaras, and
the ocean offered Him oblations and a place to
stay *. (35) There being worshiped by the teachers
of example who practice the Sankhya yoga sys¬
tem, He remains permanently in samadhi to ensure
the deliverance of [all the souls in] the three
worlds. (36) Dear sinless one, this what 1 upon
your request told you about Kapila and His con¬
versation with Devahoti, purifies [the one who
hears about it]. (37) Whoever listens to or ex¬
pounds on these confidential teachings of Kapila
Muni about the union of the soul and thus has set
his mind to the Fortunate One who carries the
banner of Garuda, will attain the lotus feet of the
Supreme Lord.'
* Known and still worshiped today as Ganga-
sagara-tlrtha, the place where the Ganges joins the
ocean.
Thus the third Canto of the Srimad
Bhagavatam ends named: The Status Quo
Translation: Anand Aadhar Prabhu,
http://bhagavata. 0 rg/c/ 8 /AnandAadhar.html
Production: the Filognostic Association of The
Order of Time, with special thanks to Sakhya Devi
DasI for proofreading and correcting the manuscript.
http://theorderoftime.com/info/guests-friends.html
Copyright: Creative Commons Attribution-
Noncommercial-Share Alike 3.0 Unported License
© 2010 Anand Aadhar: one must attribute to the
name Anand Aadhar and provide a link to the
website http://bhagavata.org; adaptation, uploading
and printing is allowed for non-commercial use and
distributing the resulting work can only be under
the same or similar license to this one.
For the different copyrights of the pictures
see the chapter reference at the bottom of each
page at http://bhagavata.org. The Radha-Krsna
image on the front title page is by Indra Sharma.
Email from http://bhagavata.org/email.html.
Reference: For this original translation next to the
Monier Williams Sanskrit dictionary and the ISK-
CON site vedabase.net, the Sastrl C.L. Goswami
version of the Gita Press has been used. The source
texts, audio read files and music to this translation
one can find following the links from:
http ://bhagavata .org/
For relevant links see the Srlmad Bhagavatam
Treasury: http://bhagavata.org/treasury/links.html
Krsna Dvaipayana Vyasadeva
SRlMAD BHAGAVATAM
(Bhagavata Purana)
The Story of the Fortunate One
Canto 4 - Part a
Translated by Anand Aadhar
Third revised edition 2012
2 Snmad Bhagavatam - The Story of the Fortunate One
CANTO 4: The Creation of the
Fourth Order
Part a
Introduction- 3
1 Genealogical Table of the Daughters of Manu- 4
2 Daksa Curses Lord Siva- 8
3 Talks Between Lord Siva and Satl- 10
4 Satl Quits her Body- 11
5 Frustration of the Sacrifice of Daksa- 14
6 Brahma Satisfies Lord Siva- 15
7 The Sacrifice Performed by Daksa- 19
8 Dhruva Leaves Home for the Forest- 23
9 Dhruva Returns Home from the Forest- 27
10 Dhruva Maharaja’s Fight with the Yaksas- 31
11 Svayambuva Manu Advises Dhruva Maharaja to Stop Fighting- 32
12 Dhruva Maharaja Goes Back to Godhead- 34
13 Description of the Descendants of Dhruva Maharaja- 38
14 The Story of King Vena- 40
15 King Prthu’s Appearance and Coronation- 43
16 King Prthu Extolled- 44
17 Prthu Maharaja Gets Angry with the Earth- 46
18 Prthu Maharaja Milks the Earth- 48
19 King Prthu’s One Hundred Horse Sacrifices- 50
Canto 4 - Part a 3
Introduction
This book tells the story of the Lord and His in¬
carnations since the earliest records of Vedic his¬
tory. It is verily the Krsna Bible of the Hindu uni¬
verse. The Bhagavad Gita relates to this book like
the sermon on the mountain by Lord Jesus relates
to the full Bible. It has about 18.000 verses con¬
tained in 335 chapters and consists of 12 subdivi¬
sions of books that are called Cantos. These books
together tell the complete history of the Vedic cul¬
ture and cover the essence of the classical collec¬
tions of stories called the Puranas. This specific
collection of Vedic stories is considered the most
important one of all the great eighteen classical
Puranas of India. It includes the cream of the Ve¬
dic knowledge compiled from all the Vedic litera¬
tures as also the story of the life of Lord Krsna in
full (Canto 10). It depicts His birth, His youth, all
His wonderful proofs of His divine nature and His
superhuman feats of defeating all kinds of demons
up to the great Mahabharat war at Kuruksetra.
This leading Purana also called the 'perfect
Purana', is a brilliant story that has been brought to
the West by Srlla A.C. Bhaktivedanta Swami
Prabhupada, a Caitanya Vaishnava, a bhakti (devo¬
tional) monk of Lord Visnu [the name for the tran¬
scendental form of Lord Krsna]. He undertook the
daring task of enlightening the materialist west¬
erners, the advanced philosophers and theologians,
in order to help them to overcome the perils and
loneliness of impersonalism and the philosophy of
emptiness.
For the translation the author of this internet ver¬
sion has consulted the translations of C.L Gos-
wami. M.A., Sastrl (from the Gita Press, Go¬
rakhpur), the parampara [disciplic succession]
version of Srlla Visvanatha Cakravarti Thakura
and the later version of this book by Srlla A.C.
Bhaktivedanta Swami Prabhupada. The latter
translators as acaryas [guru teaching by example]
of the age-old Indian Vaishnava tradition are rep¬
resentatives of a culture of reformation of the de¬
votion for God or bhakti, the way it has been prac¬
ticed in India since the 16th century. This reforma¬
tion contends that the false authority of the caste
system and single dry book knowledge is to be
rejected. Sri Krsna Caitanya also called Caitanya
Mahaprabhu, the avcitcira [an incarnation of the
Lord] who heralded this reform, restored the
original purpose of developing devotion to God
and endeavored especially for dissemination of the
two main sacred scriptures expounding on that
devotion in relation to Krsna as the Supreme Per¬
sonality of Godhead. These scriptures are the
Bhagavad Gita and this Bhagavata Purana, that is
also called the Srlmad Bhagavatam, from which
all the Vaishnava acaryas derived their wisdom
for the purpose of instruction and the shaping of
their devotion. The word for word translations as
also the full text and commentaries of this book
were studied within and without the Hare Krsna
temples where the teaching of this culture takes
place in India, Europe and America. The purpose
of the translation is first of all to make this glori¬
ous text available to a wider audience over the
Internet. Since the Bible, the Koran and numerous
other holy texts are readily available, the author
meant that this book could not stay behind on the
shelf of his own bookcase as a token of material
possessiveness. When we started with this en¬
deavor in the year 2000 there was no proper web
presentation of this book. Knowledge not shared is
knowledge lost, and certainly this type of knowl¬
edge which stresses the yoga of non-
possessiveness and devotion as one of its main
values could not be left out. The version of Swami
Prabhupada is very extensive covering some 2400
pages of plain fine printed text including his com¬
mentaries. And that were only the first ten Cantos.
The remaining two Cantos were posthumously
published by his pupils in the full of his spirit. I
thus was faced with two daring challenges: one
was to concatenate the text or make a readable
running narrative of the book that had been dis¬
sected to the single word and the second challenge
was to put it into a language that would befit the
21 st century with all its modem and postmodern
experience and digital progress of the present cul¬
tural order of the world, without losing anything
of its original verses. Thus another verse to verse
as-it-is translation came about in which
Visvanatha's, Prabhupada's and Sastrl's words
were pruned, retranslated and set to the under-
4 Snmad Bhagavatam - The Story of the Fortunate One
standing and realization of today. This realization
in my case originated directly from the disciplic
line of succession of the Vaishnava line of acciryas
(teachers) as also from a realization of the total
field of indian philosophy of enlightenment and
yoga discipline as was brought to the West by also
non-Vaishnava gurus and maintained by their pu¬
pils. Therefore the author has to express his grati¬
tude to all these great heroes who dared to face the
adamantine of western philosophy with all its
doubts, concreticism and skepticism. Especially
the pupils of Prabhupada, members of the re¬
nounced order (s cmnyasTs) who instructed the
author in the independence and maturity of the
philosophy of the bhakti-yogis of Lord Caitanya
need to be mentioned. 1 was already initiated in
India by a non-Vaishnava guru and have been
given the name of Swami Anand Aadhar ('teacher
of the foundation of happiness'). That name the
Krsna community converted into Anand Aadhar
Prabhu ('master of the foundation of happiness')
without further ceremonies of Vaishnava initiation
(apart from a basic training). With the name An¬
and Aadhar 1 am a withdrawn devotee, a so-called
vanaprasta, who does his devotional service inde¬
pendently in the silence and modesty of his local
adaptations of the philosophy.
In most cases the word for word translations and
grammatical directions of Srlla A.C. Bhak-
ti vedanta Swami Prabhupada/ISKCON,
Visvanatha Cakravarti Thakura and C.L. Gos-
wami. M.A., SastrT have been followed as they
were used in their translations and I have checked
them with the help of the Monier-Williams San¬
skrit Dictionary [see the file of the terms used]. In
footnotes and between square brackets [ ] some¬
times a little comment and extra info is given to
accommodate the reader when the original text is
drawing from a more experienced approach. On
the internet site bhagavata.org of this book, my
version refers to the version of Prabhupada that is
linked up at each verse together with my own pre¬
vious version so that it is possible to retrace at any
moment what I have done with the text. This is in
accordance with the scientific tradition of the
Vaishnava community.
For the copyright on this translation the so-called
Creative Commons Attribution Noncommercial-
Share Alike 3.0 Unported License has been cho¬
sen. This means that one is free to copy, distribute
and alter the text on the condition of attribution
(refer to the name of Anand Aadhar and to my
website address bhagavata.org), that the resulting
work can only be distributed under the same or
similar license to this one and that one cannot use
the text for commercial purposes. Lor all other
usage one will have to contact the author.
With love and devotion, Anand Aadhar Prabhu,
Enschede, The Netherlands, April 17, 2012.
Canto 4 - Part a 5
Chapter 1
Genealogical Table of the Daughters of
Manu
(1) Sri Maitreya said: 'Svayambhuva Manu begot
in his wife SatarQpa [two sons] as well [as] three
daughters named Akuti, Devahuti and Prasuti, as
you know [see 3.12: 56]. (2) Despite of the fact
that Akuti had brothers* she was handed over to
the great sage Ruci on the condition that the king
would get the resultant son. This was settled with
the support of religious rites and the consent of his
wife. (3) Ruci, the most powerful great sage who
was entrusted with the procreation, in his supreme
concentration begot a pair of children by her who
were of the greatest spiritual and brahminical
strength. (4) The male child of the two, Yajna ['the
One of Sacrifice'], was a direct personification of
Visnu while the other female child Daksina was
His inseparable plenary portion, the Goddess of
Fortune [LaksmI]. (5) The very powerful son the
daughter bore was taken to the home of the very
happy Svayambhuva Manu, while Daksina was
kept by Ruci. (6) The Lord and master of all sac¬
rifice who [always] longed for her then married
[her] and she, most pleased to have Him for her
husband, gave birth to twelve sons. (7) The
twelve were: Tosa, Pratosa, Santosa, Bhadra,
Santi, Idaspati, Idhma, Kavi, Vibhu, Svahna,
Sudeva and Rocana. (8) In the period of
Svayambhuva Manu they were known as the
Tusita demigods. Marlci headed the sages then
and Yajna was the king of the demigods [Indra].
(9) The two sons of Manu, Priyavrata and
Uttanapada, were in that period the greatest of all
kings and their sons, grandsons, great grandsons
and their offspring followed in his footsteps dur¬
ing that period of Manu. (10) Dear son, concern¬
ing Svayambhuva handing over his daughter to
Kardama, you've heard me speak in full [see 3.12:
57]. (11) The great personality Svayambhuva gave
Prasuti to Daksa, the son of Brahma, whose off¬
spring expanded greatly over the three worlds.
(12) I told you already about the nine daughters of
Kardama who became the wives of the nine great
sages of spiritual knowledge [see 3.24: 21-25].
Now hear from me my description of the genera¬
tions stemming from them. (13) The daughter of
Kardama, the wife of Marlci also named Kala,
gave birth to Kasyapa and PQrnima whose chil¬
dren spread all over the world. (14) POmima got
sons named Viraja, Visvaga, oh conqueror, and a
6 Srimad Bhagavatam - The Story of the Fortunate One
daughter named Devakulya who became the water
that washed from the Lord His lotus feet and later
constituted the heavenly river the Ganges. (15)
The wife of Atri Muni, named Anasuya, bore three
very famous sons: Dattatreya, Durvasa and Soma
[the moon god], who are [partial] incarnations of
respectively the Supersoul [Visnu], Lord Siva and
Lord Brahma.'
(16) Vidura said: ‘Oh spiritual master, tell me how
in the house of Atri the chief demigods serving the
causes of maintenance, creation and destruction,
could appear with a desire to do something.'
(17) Maitreya said: 'Being inspired by Lord
Brahma to procreate Atri, the chief of the learned
in spiritual knowledge, together with his wife went
to the great mountain named Rksa to stay there for
austerities. (18) In that place in the garden of the
forest there were many asoka and palasa trees and
flowers, and everywhere the sound of the flowing
waters of the river the Nirvindhya. (19) Control¬
ling the mind by regulating his breath the sage
remained there for a hundred years subsisting on
air while standing on the one leg of non-duality.
(20) Fie thought: 'Taking shelter I surrender myself
to Him, may He who is the master of the universe
give me a son like Himself.' (21) By the tire that,
issuing from the top of the head of the sage, was
fueled by his breath control, he, practicing his aus¬
terities, was noticed by the three principal gods of
the three worlds. (22) As his fame was spreading,
the Apsaras, the munis, the Gandharvas, the
Siddhas, the Vidyadharas and Nagas came to his
hermitage. (23) When he saw these demigods and
great personalities simultaneously appear, the
mind of the sage who had awakened on his one leg
lighted up. (24) Recognizing the symbols of their
personal paraphernalia [drum, kusa grass and dis¬
cus] and the bull, the swan and Garuda on which
they were seated, he with folded hands fell down
prostrating before them to offer his obeisances.
(25) Dazzled by the glaring effulgence of their
smiling faces and the apparent satisfaction of their
merciful glances, the sage closed his eyes. (26-27)
Absorbed by that vision he ecstatically expressed
his prayers before the ones who are most appreci¬
ated in all the worlds. Atri said: 'Let me bow be¬
fore You oh Lord Brahma, Lord Siva and Lord
Visnu, You who, as usual in the different millen¬
nia, have accepted Your bodies according to the
division of the modes of nature for the sake of the
creation, destruction and maintenance of the uni¬
verse. Whom of You have I actually called for?
(28) Being so merciful, please explain to me full
of serious doubt as I am, how it can be that, even
though I am far beyond the minds of the ones em¬
bodied, all of You have appeared here while I
fixed my mind on the One Great Lord of all For¬
tune for the sake of begetting a child?'
(29) Maitreya said: ‘Oh mighty one, after thus
having heard the great sage his words, all the three
chief demigods smiled at him and replied in gentle
voices. (30) The gods said: 'As you have decided,
so it shall be done and not otherwise; to you who
never lost your resolve oh dear brahmin, we are all
the one and same you so truly were meditating
upon. (31) Therefore our plenary expansions -
your sons to be born - will be very famous in the
world dear sage, and to your great fortune they
will also spread your good name.'
(32) With the husband and wife looking on the
chief demigods, who thus having offered the de¬
sired benediction were perfectly worshiped, re¬
turned to their places. (33) Soma appeared as a
partial expansion of Lord Brahma, Dattatreya as a
very powerful yogi of Lord Visnu, and Durvasa as
a partial expansion of Sankara [Siva]. Hear now
about the generations that appeared from Angira.
(34) Sraddha, the wife of Angira, gave birth to the
daughters Sinlvall, Kuhu and Raka and had
Anumati as the fourth one. (35) The sons he be¬
got next to them were very famous in the millen¬
nium of Svarocisa Manu [the second Manu after
Svayambhuva]: they were the mighty Utathya
and the foremost knower of the Absolute Truth
Brhaspati. (36) Pulastya begot in his wife
Havirbhu, Agastya, who in his next birth would be
Dahragni [the one of the digestive fire], and
Visrava, who was great in austerity. (37) From
Visrava the demigod Kuvera the king of the
Yaksas [his supernatural attendants] appeared. He
was born from Idavida while the sons Ravana,
Kumbhakarna and Vibhlsana were born from an¬
other wife [named KesinI]. (38) Gati, the wife of
Pulaha, oh devoted one, gave birth to three chaste
Canto 4 - Part a 7
sons [Karmasrestha,
Varlyan and Sahisnu] who
knew all about karma and
were also very respectable
and tolerant. (39) Kriya, the
wife of sage Kratu, gave
birth to sixty thousand sages
who lived in accord with the
Valakhilya [some Rg Veda
verses about the retired
position]. They radiated the
brilliance of the brahmini-
cal perspective [and are
also known as the small
ones, the Valakhilyas pro¬
duced by Brahma who sur¬
round the chariot of the
sun]. (40) From Urja [also
called Arundhatl], Ci-
traketu was begotten by the
sage Vasistha, oh great one.
He appeared as the first of
seven sons who were all
great and pure sages of
Brahman, the Absolute
Truth. (41) They were Ci-
traketu, Suroci, Viraja, Mi-
tra, Ulbana, Vasubhrdyana and Dyuman. And
there were also Sakti and other sons bom from his
other wife. (42) Also Citti [also known as Santi],
the wife of Atharva, gave fully dedicated to the
Dadhyanca vow [the vow of meditation] birth to a
son who was called Asvasira. Now hear about the
generation begotten by Bhrgu. (43) Bhrgu, most
fortunately, begot in his wife Khyati, the sons
Dhata and Vidhata and a daughter named Sri, who
was very devoted to the Lord. (44) To these two
sons were given in marriage Ayati and Niyati, two
daughters of sage Meru, from whom appeared
Mrkanda and also Prana. (45) Markandeya Muni
was bom from the seed of Mrkanda and from
Prana the great sage Vedasira appeared whose
greatly powerful son named Kavi Bhargava was
also known as Usana [or Sukracarya]. (46-47) Oh
Vidura, I have spoken to you about how with the
offspring of sage Kardama all the great sages with
their descendants populated the three worlds with
the grandsons that were born to them. With faith
hearing about this is the best way to drive away
immediately all sins.
Prasuti, a daughter of Manu, married the son of
Brahma called Daksa. (48) With her Daksa begot
sixteen lotus eyed daughters. Thirteen were given
in marriage to Dharma and one was given to Agni.
(49-52) One daughter he gave to the combined
forefathers and one he gave to Lord Siva, the de¬
liverer of the sinners. Sraddha, Maitrl, Daya,
Santi, Tusti, Pusti, Kriya, Unnati, Buddhi, Medha,
Titiksa, HrI and Marti are the names of the daugh¬
ters of Daksa who were given to Dharma.
Sraddha gave birth to Subha, Maitrl got Prasada,
Daya got Abhaya, Santi got Sukha, Tusti got
Muda, Pusti got Smaya, Kriya got Yoga, Unnati
got Daipa, Buddhi got Artha, Medha got Smrti,
Titiksa got Ksema and HrI got Prasraya. Murti, a
reservoir of all good qualities, gave birth to the
two sages Nara and Narayana. (53) The appear¬
ance of the both of Them gladdened the universe
and filled everyone's mind with joy. In all direc-
8 Srimad Bhagavatam - The Story of the Fortunate One
combination] with or without fire and Svadha,
Daksa's daughter is their wife. (64) They gave her
two daughters, Vayuna and DharinI, who both
were expert in the knowledge as well as the [tran¬
scendental] wisdom of the impersonal way of
Brahman. (65) The wife of Bhava [a name of
Siva] named Satl, faithfully engaged herself in
serving the demigod, but did not give birth to a
son with her qualities and character. (66) Her
father namely had in anger behaved unfavorably
towards the faultless one [Siva], so that she, even
before attaining maturity, had to give up her body
in the connectedness of yoga.'
*: Normally when a woman has brothers she is not
given away in marriage on these conditions. The
grandson is adopted for the sake of securing the
inheritance in the male line. This is called putrika-
tions the rivers, mountains and the atmosphere
became pleasant. (54-55) The demigods, Brahma
and the others all full of respect offered prayers.
From the heavens musical instruments sounded,
flowers were showered from the sky, the sages
satisfied chanted Vedic hymns, the Gandharvas
and Kinnaras began to sing, the heavenly damsels
danced and thus all signs of good fortune were
seen. (56) The gods said: 'Our obeisances unto the
Supreme Original Personality who by His external
energy created the variety of all in existence that
resides in Him the same way as masses of clouds
are found in the sky, Him who today has appeared
in the house of Dharma in the form of these sages.
(57) May He, whom we know on the basis of the
Vedas and who - in order to put an end to the mis¬
fortune of the created world - from the mode of
goodness created us, the demigods, bestow upon
us His merciful glance which super¬
sedes the spotless lotus that is the
home of the Goddess of Fortune.'
(58) Oh Vidura, thus being praised by
the assembled demigods who found
the mercy of His glance, the Supreme
Lord thereafter left for Gand-
hamadana Hill. (59) These two partial
[amsa] incarnations of the Supreme
Lord Hari, have now for mitigating the
burden of the world appeared here as
the two of Krsna [Krsna and Arjuna]
who are the most eminent ones of the
Kuru and Yadu dynasty. (60) Svaha
[the daughter of Daksa and] the wife
of the predominating god of fire
Agni, produced three sons: Pavaka,
Pavamana and Suci who feed on the
oblations of the sacrifice. (61) They
produced forty-five fire gods, so that
taken together there are forty-nine of
them, including the fathers and the
grandfather. (62) They with their
names constitute the [49] fires in
which the knowers of Brahman dur¬
ing Vedic ceremonies offer their obla¬
tions [isthis] for Agni. (63) The fore¬
fathers are the Agnisvattas, Barhisa-
das, Saumyas and Ajyapas; they are
approached [with libations of water in
Canto 4 - Part a 9
dharma : to get a son by means of a religious
ritual. Srlla Visvanatha CakravartI Thhakura of¬
fers in this connection the explanation that Manu
knew that the Supreme Personality would appear
as the son of Akuti. So He would become his son.
Chapter 2
Daksa Curses Lord Siva
(1) Vidura said: 'Why exhibited Daksa enmity to¬
wards Lord Siva, the best among the gentle ones,
while he neglected his daughter Satl whom he
cared so much about? (2) How could he hate him
who is the spiritual master of the entire world and
who, being satisfied within with a peaceful per¬
sonality and free from enmity, is the greatest
demigod of the universe? (3) Tell me therefore, oh
brahmin, the reason why the father-in-law and
son-in-law quarreled and thus Satl came to give up
life which is so difficult to give up.'
(4) Maitreya said: 'Once in the past at a sacrifice
held by the ruler of creation [the Prajapati], the
immortal ones of creation, the great sages along
with the philosophers, the demigods and the gods
of the sacrificial fire together with all their follow¬
ers had assembled. (5) When he [Daksa] arrived at
that great assembly the sages could see him as
someone who, free from the darkness of igno¬
rance, shone like the sun. (6) They, the members
of the assembly along with the ones taking care of
the fire, impressed by his luster all with the excep¬
tion of Lord Brahma and Lord Siva, stood up from
their seats. (7) Daksa, the one of all opulence who
was properly welcomed by the leaders of the as¬
sembly, made his obeisances towards the one un¬
born, the master of the world, and sat down upon
his order. (8) Before he took his seat though he felt
insulted by Lord Siva who showed no sign of re¬
spect, and losing his temper he with an angry look
in his eyes said the following. (9) 'Listen to me, oh
wise among the brahmins, oh godly ones, oh fire
gods, how I speak to you about the manners of the
gentle ones, and this I do not out of ignorance or
jealousy. (10) He [Siva] lacking in manners, has
shamelessly spoilt the fame of the rulers of the
universe and polluted the path followed by the
gentle ones. (11) He, acting like an honest man,
[as a son of mine] has accepted to be of a lower
position in taking the hand of my daughter in the
presence of fire and brahmins. (12) He with ac¬
cepting the hand of her who has eyes like that of a
deer cub, himself having the eyes of a monkey,
has not as it should with a word of welcome hon¬
ored me by standing up from his seat. (13) Con¬
trary to what I want I have given my daughter to
him who with no respect for the rules and regula¬
tions, impure and proud has broken with the code
of civility; it is as if I gave the message of the Ve¬
das to a sudra ! (14-15) Accompanied by ghosts
and demons he wanders around at the burial places
where corpses are burnt, and laughs and cries
there like a madman, with scattered hair smearing
himself with the ashes of the funeral pyre. He has
a garland of skulls and is ornamented with dead
man's bones; only in name he is Siva or auspi¬
cious. He is in fact inauspicious, crazy and dear to
the crazy, he is their leader and Lord engrossed in
the mode of ignorance. (16) To him, the Lord of
Ghosts void of all cleanliness and with a heart full
of nasty matters, I alas, upon the request of the
supreme teacher [Brahma], have given away Satl.'
(17) Maitreya said: 'After thus having abused Siva
who remained without hostility, Daksa next rinsed
his hands and mouth with water and began to
curse him angrily: (18) 'The portion of the sacri¬
fice for God that the demigods along with Indra,
Upendra [the younger brother of Indra] and others
are entitled to, is there not for the lowest of the
demigods.' (19) Even though the members of the
assembly urged him not to, Daksa, having cursed
Siva, left the place and went home oh Vidura, for
he had gotten very angry. (20) Understanding that
Lord Siva had been cursed, one of his principal
associates Nandlsvara, turned red and blind with
anger he harshly cursed Daksa and the brahmins
who had allowed that the cursing happened.
(21) 'May he who in the physical presence of him,
the non-envious Lord Siva, bears envy and thus is
stupefied by a dual vision, lose all his grip on real¬
ity. (22) He who is attracted to a householder's life
of pretentious religiosity and in a desire for mate¬
rial happiness performs fruitive activities, will see
his intelligence concerning the Vedic word fail.
(23) Let him who, with the intelligence of taking
10 Snmad Bhagavatam - The Story of the Fortunate One
the body for one's self, has forgotten the knowl¬
edge of Visnu and as an animal is attached to his
sex life, that excessive Daksa, soon have the head
of a goat! (24) May those who follow Daksa in his
insults and dulled in the ignorance of their fruitive
activities have lost their intelligence and knowl¬
edge, time and again end up here in the ocean of
material suffering. (25) Let those who are so envi¬
ous with Lord Siva and whose minds have grown
slow because of the enchanting flowery words of
the Vedas that are so pervaded with the scent of
honey, for ever be stupefied. (26) Let those brah¬
mins, who have taken to education, austerity and
vows for the purpose of acquiring money and sat¬
isfying their physical senses, as beggars wander
from door to door, eating whatever!'
(27) When Bhrgu heard the words of this curse
against the class of the twice-born, he in response
pronounced an insurmountable curse in accord
with the brahminical way of chastising: (28) 'May
anyone who takes a vow to please Lord Siva and
follows such principles, become an atheist stray¬
ing away from the scriptural injunctions. (29) Let
those who took initiation to worship Siva and
abandoned cleanliness, foolishly have their hairs
long, wear bones and are covered by ashes, find
their destiny in intoxication. (30) Because you
blaspheme the Vedas and the brahmins in support
of the established rules of society, you have there¬
fore sought your refuge in atheism. (31) In the Ve¬
das, which in the past have always been rigidly
followed for being the auspicious, eternal path for
all people, one finds the evidence of Janardana
[the Lord as the well-wisher of all]. (32) Bias-
Canto 4 - Part a 11
pheming that supreme and pure spirit which is the
eternal path of the truthful, you are doomed to end
up in atheism wherein the Lord of matter and
death [Siva as Bhutapati] is your deity!'
(33) Maitreya said: 'After Siva thus was men¬
tioned in the curse of Bhrgu, the Supreme One,
somewhat downcast, left the place together with
his followers. (34) And so the fathers of mankind
for a thousand years settled for the sacrifice oh
great master, in which the chief of all gods is Hari,
the Supreme Personality. (35) After purifying their
hearts by taking their ceremonial, concluding bath
where the Ganges meets the Yamuna, they all left
from there to return to their own places.'
Chapter 3
a
Talks Between Lord Siva and Satl
(1) Maitreya said: 'Thus the heartily enmity that
existed between the son-in-law and father-in-law,
continued for a very long time. (2) When Daksa
was appointed the chief of all the progenitors of
mankind by Brahma, the supreme teacher, he be¬
came very puffed up with pride. (3) Neglecting
Siva and his followers he, after first performing a
Vajapeya sacrifice ['the drink of strength or bat¬
tle'], began the best of all sacrifices called the
Brhaspati-sava sacrifice [the initiatory sacrifice to
the honor of the chief offerer of prayers and sacri¬
fice], (4) To that occasion all the God-conscious
and learned ones of wisdom, the ancestors and the
demigods including the nicely decorated wives
who accompanied their husbands, assembled. (5-
7) Satl, the daughter of Daksa and wife of Siva,
heard the denizens of heaven talk in the sky about
the great festival to be performed by her father,
and when she saw near her residence the beautiful
wives of the godly ones with glittering eyes from
all directions, in nice dresses with golden earrings
and ornaments around their necks, in their heav¬
enly vehicles move about along with their hus¬
bands to go there, she highly anxious addressed
her husband, the Lord and master of the Bhutas
[the ones of matter and the dead], (8) Satl said:
'Your father-in-law, Daksa, has started a great sac¬
rifice where all the God-conscious ones are going
and where we surely thus also may go to my dear¬
est, if you like to. (9) Surely my sisters together
with their husbands will also be going there, eager
to see their relatives. 1 would like to attend that
gathering together with you and all the ornaments
given to me. Do you consent? (10) I will surely
meet my sisters there with their husbands as well
as my sweet aunts and my mother. I've been wait¬
ing for a long time to see them as also the sacrifi¬
cial flags raised by the great sages, oh merciful
one. (11) Unto you oh unborn one, this manifesta¬
tion of His external energy that was created as an
interaction of the three modes, appears so wonder¬
ful. But I am but your poor woman not conversant
with the truth who would like to see her place of
birth oh Bhava [Siva as the Lord of existence].
(12) Oh immaterial, blue-throated one, the other
women, ornamented and with their husbands and
friends, are flocking in large numbers going there
standing beautifully out against the sky with their
white swans carrying them high. (13) How can I
be emotionally unaffected oh best of the demi¬
gods, when 1 as a daughter hear about the festival
that takes place in the house of my father? Even
when one is not invited one can go to the house of
a friend, one's husband, one's father or one's spiri¬
tual master, isn't it? (14) Be therefore so kind unto
me oh immortal one, and fulfill my desire oh you
honorable, compassionate Lord with your unlim¬
ited vision. See me as the [full] other half of your
body, please be so gracious to answer my request.'
(15) The sage said: 'The deliverer from mount
Kailasa [Lord Siva] thus addressed by his dearest,
amiable to his relatives as he was, replied with a
smile, meanwhile remembering the heart-piercing,
malicious words that Daksa had spoken in the
presence of the guardians of creation. (16) The
great Lord said: 'What you said my dear beauty, is
perfectly true; one may, even uninvited, visit
friends, provided they are not finding fault with
you or, more important, when they are not of any
anger in being proud of their material achieve¬
ments. (17) Those who are arrogant are blinded in
their pride over the six qualities of pious educa¬
tion, austerity, wealth, beauty, youth and heritage.
Not of respect for the glories of the great souls
they to the contrary get entangled in untruth and
12 Snmad Bhagavatam - The Story of the Fortunate One
lose their sense of reality. (18) One should not go
to the house of relatives and friends who in their
suppositions don't see matters as they are and thus
offer their guests a cold reception in regarding
them with raised eyebrows and anger in their eyes.
(19) One is not hurt as much by the arrows of an
enemy as one is grieved in the core of one's heart
by the deceitful, harsh words of relatives, for such
grief makes the one hurt suffer day and night. (20)
It is clear that you with your pretty face and good
behavior are the darling of the daughters of the
Prajapati [Daksa], yet you will because of being
connected to me, meet with pain because your fa¬
ther doesn't honor me. (21) Someone upset with a
burning heart is not directly able to rise to merely
the standard of the exemplary pious behavior of
those whose minds are always turned to the Origi¬
nal Person, as much as demons envious of the
Lord cannot act piously. (22) My dear young wife,
the intent to rise to our feet and welcome one an¬
other with obeisances is proper, but the wise, be¬
ing intelligent unto the Supreme, direct themselves
to the Original Person who resides within the body
and certainly not to the one who identifies himself
with the body. (23) The pure consciousness known
as Vasudeva [God's goodness] is revealed there
[within the heart] because the person is in good¬
ness in that position and not covered [by dark¬
ness] . The Supreme Lord as such I always respect
by the name of Vasudeva [the 'God of the Soul']
because He is the transcendence. (24) Therefore
we should not go and see your father Daksa and
his Visvasrk followers present at the sacrifice.
Even though he gave you your body oh Satl, [re¬
member that] he with cruel words enviously has
insulted me who was innocent. (25) And if you
decide to go there in neglect of my words, things
will not turn out good for you. When you being so
most respectable are insulted by your relative, that
insult will be equal to dying on the spot.'
Chapter 4
Satl Quits her Body
(1) Sri Maitreya said: 'After saying this much
about the [possible] end of his wife's physical ex¬
istence, Lord Siva fell silent. Since she from Siva
understood that she had the choice between being
anxious to see her relatives and being afraid to
meet her relatives, she was in doubt whether she
should go or not. (2) Denied in her desire to see
her relatives she felt very sorry and shed tears in
her affliction. Trembling she angrily looked at her
Bhava, the unequaled one, as if she wanted to burn
him. (3) Breathing heavily she walked away from
him, the saintly one so dear to her to whom she
had given half of her body. Being upset because of
her grief and anger and with her intelligence
clouded by her female nature, she out of love for
her father's embodiment then headed for his
house. (4) Rapidly leaving all alone Satl was
quickly followed by the thousands of associates
and Yaksa's of the three eyed one [Lord Siva] who
were headed by Maniman and Mada. Not afraid
[to leave Siva alone] they had put the bull Nandi
in front. (5) Having placed her on the decorated
bull, her pet bird, ball, mirror, lotus flower, white
umbrella, mosquito net, garlands and other stuff
were taken along, accompanied by the music of
drums, conch shells and flutes. (6) She [thus] en¬
tered the sacrificial arena where with the help of
sacrificial animals, pots, clay, wood, iron, gold and
grass and skins to sit upon, the sacrifice, bright¬
ened by the sounds of Vedic hymns, was held that
on all sides was attended by the great sages and
authorities. (7) But arriving there she out of fear
for the performer of the sacrifice [Daksa] was not
respected by anyone with a welcome, save of
course for her own sisters and mother who em¬
braced her with reverence, gladdened faces and
throats choked by tears of affection. (8) But Satl,
not being welcomed by her father, did not respond
to the reverence shown with the greetings of her
sisters, mother and aunts who with due respect
properly informed her and offered her gifts and a
seat. (9) Realizing that her father with no oblations
for Siva out of contempt for the godhead had not
invited the mighty one for the assembly of the sac¬
rifice, Satl got very angry and looked incensed as
if she wanted to burn the fourteen worlds with her
eyes. (10) The goddess [next] for everyone present
to hear began to condemn with words filled with
anger the opponents of Siva who were so proud of
their troublesome sacrifices, meanwhile ordering
his Bhutas who stood prepared to attack, to hold
Canto 4 - Part a 13
back. (11) The blessed one said: 'He [Siva] has no
one in this world as his rival, no one is his enemy
nor is anyone embodied dear to him. Who in the
world but you would be envious with him, the
most beloved being in the universe free
from all enmity? (12) Unlike you, oh
twice born one, he doesn't find fault in
the qualities of the seekers of truth, he
rather greatly magnifies any little good
he finds in others. And now you are with
him, the greatest of all persons, finding
fault! (13) It is not so surprising, this de¬
riding of glorious persons by those who
take the transient body for the true self. It
is an ugly evil to be envious with great
personalities, an evil that perfectly serves
the purpose of bringing themselves down
by the dust of the holy feet. (14) Persons
who only once from their heart pro¬
nounce the two syllables of his name, see
their sinful activities immediately de¬
feated; that Siva, whose order is never
neglected and who is of an impeccable
renown, you now strangely envy. (15)
Engaged at his lotus feet the higher per¬
sonalities exercise their bee-like minds
aspiring the nectar of transcendental bliss
and for the common man he is the one
sought who fulfills all desires. That you
of all people now have to be against him,
the friend of all living entities in all the
three worlds! (16) Do you really think
that others than you, like Brahma and his
brahmins, are not familiar with the in¬
auspicious call of him who is associated
with the demons and who with his scat¬
tered, matted hair is garlanded with
skulls and is smeared with the ashes of the crema¬
torium? They still take on their heads the flowers
that fell from the feet of him who is called Siva or
auspicious! (17) When one is confronted with
people who irresponsibly blaspheme the controller
of the religion, one should block one's ears and
walk away, if nothing else can be done. But if one
can do something, one should by force cut out the
tongue of the vilifying blasphemer and next give
up one's own life. That's the way to deal with such
matters! (18) Therefore I shall no longer bear this
body I received from you who blasphemed God.
To purify oneself from mistakenly having eaten
poisonous food it is best to vomit, so one says.
(19) Elevated transcendentalists who enjoy their
lives do not always follow the rules and regula¬
tions of the Vedas, de ways of the gods differ from
those of man. Therefore a man should not criti¬
cize another man [like Siva] by the standard of his
own unique sense of duty [see also B.G. 18: 47].
(20) In truth the Vedas distinguish between activi¬
ties performed in attachment and activities per¬
formed in detachment \pravrtti and nivrtti
dharma ], and thus one has on the basis of these
two characteristics of dharma two choices. To be
of both at the same time is contradictory and thus
it can be so that none of these activities are to the
satisfaction of the one of transcendence. (21) Oh
14 Snmad Bhagavatam - The Story of the Fortunate One
father, the ways we follow are not your ways, they
are not recommended by those who satisfied by
the food of the sacrifice follow the ritual path and
thus get their fill. They are of those complete for-
sakers who follow the non-manifest form of sacri¬
ficing. (22) With your offenses against Siva and
denial of this body that was produced from your
body, I say enough is enough! 1 am ashamed to
have taken this contemptible birth. Oh what a
shame it is to be related by birth to a bad person,
to someone who is an offender of great personali¬
ties. (23) Because of the family tie 1 have with you
it makes me very sad when my great Lord Siva
calls me 'daughter of Daksa'. All my joy and
smiles vanish immediately when he does so.
Therefore 1 will give up this bag of bones that was
produced from your body.'
(24) Maitreya said: ‘Oh annihilator of the enemy,
speaking thus to Daksa in the arena of sacrifice,
she sat down in silence on the ground with her
face to the north. After touching water she, dressed
in saffron garments, then closed her eyes to find
absorption in the process of yoga. (25) Balancing
the inward and outward going breath she, the
blameless one, in the control of her yogic posture
with intelligence directed her life air upward. She
raised it gradually up from the navel cakra to the
heart, from the heart to the windpipe and from the
throat to the place between her eyebrows. (26) In
her desire to give it up because of her anger to¬
wards Daksa, she who time and again full of re¬
spect sat on the lap of the most worshipful one of
all saints, thus by the exercise of her own will fo¬
cussed on the air and fire within her body. (27)
When she right there within her mind saw nothing
but the nectarean lotus feet of her husband, the
supreme spiritual teacher of the universe and was
freed from all impurities, soon the body of Satl
was ablaze because of the fire that originated from
her absorption.
(28) From the side of those who witnessed it a
loudly in the sky and on the earth reverberating,
wondrous tumult originated: 'Ohhh..., alas Sat! the
beloved goddess of the most respectable demigod,
has given up her life in her anger about Daksa.
(29) Oh, just see the great soullessness of him, the
Prajapati from whom all the generations sprang.
Because of his disrespect she voluntarily gave up
her body, she, his own daughter Sat! worthy of our
repeated respect. (30) He so hard-hearted and not
worthy the brahminical status, will gain extensive
ill fame in the world because he in his offenses as
an enemy of Lord Siva couldn't keep his own
daughter from preparing herself for death!' (31)
While the people were thus talking among them¬
selves after having witnessed the wondrous death
of Satl, the attendants of Siva stood up with their
weapons lifted in order to kill Daksa. (32) But as
soon as he saw them approaching Bhrgu quickly
offered oblations in the southern fire and recited
hymns from the Yajur Veda to ward off the de¬
stroyers of a sacrifice. (33) From the oblations be¬
ing offered by Bhrgu, by the thousands the demi¬
gods manifested named the Ribhus who by dint
of the moon [Soma] and by penance had
achieved great strength. (34) And all the ghosts
and Guhyakas [guardians of Siva] being attacked
by them with pieces of firewood from the fire,
thus, [haunted] by the glow of sheer brahminical
power, fled in all directions.
Chapter 5
Frustration of the Sacrifice of Daksa
(1) Maitreya said: 'When Lord Siva heard from
Narada about the death of Satl because of the im¬
pudence shown by the Prajapati and that the sol¬
diers of his associates had been driven away by
the Ribhus produced from Daksa's sacrificial fire,
his anger knew no bounds. (2) Angrily clenching
his lips with his teeth he snatched from a cluster of
hair on his head one hair that blazed terribly like
an electric fire. Briskly standing up Rudra laughed
with a deep sound and dashed the hair on the
ground. (3) Next a great black man appeared with
a sky-high body that had a thousand arms uphold¬
ing several kinds of weapons. He radiated as
bright as three suns combined, had fearful teeth, a
garland of skulls around his neck and hair on his
head that looked like a burning fire. (4) Upon ask¬
ing him, the great Lord, with folded hands: 'What
can I do for you, oh Lord of the Ghosts?', the Lord
told him: 'You as the chief of my associates, oh
Canto 4 - Part a 15
Rudra, oh expert of combat bom from my body,
go and put an end to Daksa and his sacrifice!'
(5) Thus being ordered he, as the anger of the
anger of the god of gods, circumambulated the
mighty Siva. Invested with the unopposable power
of the most powerful one he considered himself to
be the mightiest my dear Vidura, and thus capable
of coping with any force. (6) With bangles on his
ankles that made a loud sound and carrying a
frightening trident that could even kill death, he
with a loud roar hurried away, followed by Siva's
soldiers roaring [along] with a tumultuous sound.
(7) At that moment the priests, Daksa the leader of
the Ycijna and all the persons assembled saw the
darkness of a dust storm emerging from the north,
upon which the brahmins and their wives began to
speculate about where this dust came from: (8)
'The winds don't blow, it can't be plunderers since
old King Barhi is still alive to punish them and the
cows aren't herded either; so from where is this
dust coming? Does this mean that the world is
about to end?'
(9) The women of Daksa headed by Prasuti most
afraid said: 'This is indeed the danger resulting
from the sin of Daksa who, being SatT's Lord and
creator, has insulted
his completely inno¬
cent daughter in the
presence of her sisters.
(10) Or would it be he
who at the time of dis¬
solution dances with
his weapons raised
like flags in his hands
and with the bunch of
his hair scattered,
while he pierces the
rulers with his pointed
trident and sends his
loud laughter in all
directions like a clap
of thunder? (11) How
can one ever find hap¬
piness when one as the
one who arranges eve¬
rything raises the fury
of him who with an unbearable effulgence full of
anger now darkens the luminaries with the un¬
bearable sight of his fearful teeth and the move¬
ment of his eyebrows?'
(12) While the people [assembled at the sacrifice]
of Daksa all were talking like this they, looking
around nervously, could everywhere and repeat¬
edly observe the countless fearful omens in the
sky and on the earth [as a result of the anger] of
the great Lordship. (13) Quickly oh Vidura, the
arena of sacrifice was surrounded by the followers
of Rudra who with al kinds of raised weapons
were running all around with their short, blackish
and yellowish, shark-like bodies and faces.
(14) Some pulled down the pillars of the pandal
while others invaded the quarters of the women,
the sacrificial arena, the residence of the priests
and the place where one was cooking. (15) Some
shattered the pots used for the sacrifice, some ex¬
tinguished the fires burning for the sacrifice, some
tore down the boundary lines demarcating the
arena and some urinated there. (16) Others
blocked the sages their way and some threatened
the women and arrested the godly ones sitting
nearby who wanted to get away. (17) Maniman
16 Snmad Bhagavatam - The Story of the Fortunate One
got hold of Bhrgu Muni, Vlrabhadra [the great
one] caught Prajapati Daksa, Candesa arrested
POsa and Nandlsvara arrested the demigod Bhaga.
(18) Suffering a hail of stones all the priests, godly
ones and other members of the sacrifice who saw
all of this happening, utterly agonized spread in
all directions. (19) Siva's mighty appearance
[Vlrabhadra] in the midst of the assembly tore off
the mustache of Bhrgu Muni who had held the
sacrificial ladle for doing oblations, for he with
his [proud] mustache had dared to laugh at Siva.
(20) Bhaga's eyes were by the great warlord, who
in great fury had thrust him to the ground, plucked
out in the presence of the Visvasrks, because he
with the movement of his eyebrows had encour¬
aged the cursing of Lord Siva. (21) Like Baladeva
did with the king of Kalinga [during the gambling
match at the marriage ceremony of Aniruddha], he
knocked out the teeth of POsa who had shown his
teeth as he smiled during the cursing of Siva. (22)
But when he with his foot on Daksa's chest with a
shaip blade tried to sever his head from his body,
the three eyed giant couldn't manage to get it
done. (23) Nor with weapons, nor with the help of
mantras being able to even scratch his skin,
Vlrabhadra was struck with wonder and had to
think deeply. (24) Then he spotted the device used
for killing the sacrificial animals and managed
therewith to sever the head from the body of
Daksa, the lord ruling the sacrifice, who now was
an animal of sacrifice himself.
(25) All the Bhutas, Pretas and Pisacas of Siva
joyfully cheered the very moment they saw him
doing that, while the followers of Daksa suffered
the opposite. (26) Out of his great anger with
Daksa, Vlrabhadra threw the head as an oblation
in the southern sacrificial fire and set ablaze all the
arrangements for the sacrifice of the godly. Then
they departed for their master's abode ['where the
Guhyakas reside' or Kailasa].'
Canto 4 - Part a 17
Chapter 6
a
Brahma Satisfies Lord Siva
(1) Maitreya said: 'After all the demigods by the
soldiers of Rudra were defeated with tridents,
spears, swords, bludgeons and hammers, they with
all their limbs injured together with all the priests
and other members of the assembly in great fear
offered Lord Brahma their obeisances and re¬
ported the events to him in detail. (3) Knowing
beforehand of the certainty of these events, the
Lord born from the lotus flower [Brahma] and
Narayana, the Supersoul of the entire universe
[Visnu] had not attended the sacrifice of Daksa.
(4) Hearing what had happened Lord Brahma said:
'A great personality has been offended and that is,
given the wish to live in agreement, generally not
conducive to your happiness. (5) Despite of hav¬
ing committed these offenses in denying Lord
Siva his share in the offerings, you will all quickly
find his mercy if you without any mental reserva¬
tions satisfy him by taking to the shelter of his
lotus feet. (6) You cannot expect to be able to con¬
tinue with the sacrifice if you do not forthwith beg
for the pardon of the god of all worlds and their
controllers whom you have angered; being de¬
prived of his wife, his heart was most upset by the
unkind words [spoken to him]. (7) Neither I, nor
Indra, nor all of you and others who have a mate¬
rial body, nor even the sages who know the real
extent of his strength and power, have an inkling
of what it means to dare a thing like that with him,
he who relies on the soul only.'
(8) After thus having instructed the godly ones
Lord Brahma went away with in his wake the
forefathers and the leaders of the people whom he
took from his own place to the abode of Lord
Siva, Kailasa, the best of all mountains that is so
dear to the master. (9) [The place] enjoyed by
Kinnaras, Gandharvas, and Apsaras [the residents
and singers of heaven and their wives] is popu¬
lated by the perfected ones [or Siddhas] who differ
from other people [or are gifted] by birth, by aus¬
terity, by their use of herbs or by practicing man¬
tras in yoga. (10) The mountain range home to a
diversity of deer is replete with all kinds of pre¬
cious stones and is grown by trees, creepers and a
diversity of other plants. (11) The mountain peaks
with their crystal clear waterfalls have various
caves that accommodate the mystics who sport
there with their loving wives. (12) Resounding
with the cries of peacocks and the humming of
bees blind of intoxication, there is the continuous
song of cuckoos and chirping of other birds. (13)
With the elephants moving the mountain itself
seems to be moving, with the sounds of the water¬
falls the mountain itself seems to resound and with
the trees that yield to all desires the mountain it¬
self seems to be stretching its arms calling for the
birds. (14-15) The mountain is further beautified
by mandara, parijata, sarala (pine) and tamala
trees, sala and tala, kovidara, asana and arjuna
trees, cutas (mango), kadambas, dholi-kadambas
and nagas, punnagas and campakas and one also
sees there trees like patalas, asokas, bakulas,
kundas and kurabakas. (16) And it is also
adorned with golden colored lotuses, the cinna¬
mon tree and the malatl, kubja, mallika and
madhavl. (17) With kata, jackfruit, julara and
banyan trees, plaksas, nyagrodhas and trees pro¬
ducing asafoetida, there are also betelnut trees,
pugas, rajapUgas and jambus [black berries and
greenery alike]. (18) Offering a variety of trees
like kharjOras, amratakas, amras and such and oth¬
ers like priyalas, madhukas and ingudas, it is as
well rich with venu-klcakaih and klcaka [different
sorts of bamboo]. (19-20) Kumuda, utpala, kahlara
and satapatra lotuses cover the lakes of the forests
which, filled with the sweet whispers of flocks of
birds, harbor deer, monkeys, boars, cats, bears,
salyakas, forest cows and asses, tigers, smaller
deer and buffaloes and such. (21) It is enjoyed
by different types of deer like the karnantras,
ekapadas, asvasyas, vrkas and kastQrls and has
groups of banana trees near the sandy banks of
the beautiful hillside lakes filled with lotuses.
(22) The devoted ones saw the waters of lake
Alakananda carrying the flavor of Sat! who
bathed there and they were struck with wonder
about that mountain of the Lord of Ghosts. (23)
There at Alaka ['uncommonly beautiful'] they saw
the region with the forest named Saugandhika
['full of fragrance'], which carried that name be¬
cause of the species of lotus flowers one finds
there. (24) And the two rivers the Nanda and
Alakananda flowing close to the abode of the feet
of the master were even holier because of the dust
18 Snmad Bhagavatam - The Story of the Fortunate One
of the lotus feet. (25) Dear ruler, in
both the rivers the celestial damsels
descended coming from their dwell¬
ings after their lovemaking in order
to play there with their husbands and
splatter each other with the water.
(26) The two streams having turned
yellow because of the kunkum pow¬
der [that washed from their breasts]
make the elephants and their females
who take a bath there drink from the
water, even though they aren't
thirsty. (27) The heavenly homes
enjoyed by the wives of the virtuous
ones were bedecked with countless
valuable jewels, pearls and gold
which made them look like clouds in
the sky brightened by the flashes of
lightening.
(28) Passing through the Saugan-
dhika forest that was so attractive
with its variety of trees yielding to
all desires with its flowers, fruits and
leaves, they reached the abode of the
Lord of the Yaksas. (29) There they
saw the beauty of many birds with
red necks whose sounds mixed with
the humming of bees as also lakes
with groups of swans and most pre¬
cious lotus flowers. (30) The breeze
of the sandalwood trees made the wild elephants
flock together and stimulated the minds of the
wives of the virtuous ones over and over. (31) The
staircases leading to the bathing places full of lo¬
tuses, used by the ones faithful to the divine per¬
sonality [the Kimpurusas], were made of vaidQrya
stone and as soon as they saw them they spotted a
banyan tree nearby. (32) At a height of thousands
of feet it spread out its branches over a quarter of
the foot of the mountain, casting a fine cooling
shadow. It had no birds nesting in it. (33) Under¬
neath the tree the godly ones saw Lord Siva, the
shelter of many a great sage desiring liberation,
sitting there as grave as eternal time in having
given up his wrath. (34) Saintly liberated souls
like the Kumaras headed by Sanandana and Ku-
vera, the master of the Guhyakas and Raksasas, sat
there in praise around the solemn and serene Lord.
(35) They saw him there as the master of the
senses, the knowledge of austerity and the path of
yoga, as the friend of the whole world who with
his complete love is the blessing for all. (36) He
could be recognized as the one desired by the as¬
cetics: with ashes, a staff, matted hair, seated on an
antelope skin, the reddish hue of his body and the
crescent moon on his head. (37) With a mattress of
darbha straw below him he before an audience of
all sages conversed with Narada about eternality
and the Absolute Truth. (38) He had placed his
left foot over his right thigh and with his right
hand resting on his knee holding his prayer beads,
he gesticulated in argument. (39) With his knee
thus fixed leaning and absorbed in the trance of
spiritual bliss he as the first thinker among the
wise received there the respects of the other sages
and rulers of the different worlds who had folded
their hands. (40) But when Lord Siva saw that the
Canto 4 - Part a 19
self born one, Lord Brahma, had arrived accom¬
panied by the best of the enlightened and unen¬
lightened, he whose feet were worshiped stood up
and bowed his head just like Visnu did when He as
Vamanadeva welcomed Kasyapa. (41) And so the
other perfected ones and great rsis did who from
all sides followed the example of their Lord in
offering obeisances. After that demonstration of
respect for Lord Siva, Lord Brahma addressed him
with a smile.
(42) Brahma said: 'I know you as the controller of
the entire manifestation of the cosmic creation, as
the potency of both the seed [of the father] and
the womb [of the mother] and as the one auspi¬
cious and supreme who is immaterial and free
from change. (43) The way a spider manages its
web oh Fortunate One, you with the embodiment
of your auspicious energy create, maintain and
destroy this universe. (44) In order to protect the
benefits of dharma and artha [religion and econ¬
omy] you empowered Daksa to realize [the system
of] sacrifices and settle the respect for that what
binds the people [the varnasramci system] and to
which the brahmins are vowed with the highest
regard. (45) Oh auspicious one, the deeds of him
who strives to do good lead to the higher worlds,
the heavens and the transcendental realm while
someone who is of inaupicious deeds awaits a
ghastly hell. How can it be that for some these
results are the exact opposite? (46) With devotees
who in full surrender at your feet perfectly recog¬
nize you as present in all kinds of living beings
and who from the Supreme position make no dif¬
ference between living beings, practically never
the anger is found that one finds with animalistic
types of people. (47) Those who have given up on
the heart, look for results and think that everything
is different, can't stand it when others are faring
well and are always angry with others and hurt
with harsh words. They do not need to be killed by
you because they are killed by providence already.
(48) When materialists at some places [allotted to
Kali see 1.17: 36] bewildered by the insurmount¬
able, illusory energy of the Great Blue One [the
Lord as Puskaranabha] see matters [of right and
wrong] differently, saintly persons out of their
compassion will never use their prowess [against
them] but be merciful instead, for everything is
arranged by fate. (49) Oh your Lordship, since the
intelligence of you, the seer and knower of all, is
never affected by that great potency of the Su¬
preme Person His material energy [or may a ], you
should in this case strive to be of mercy with those
who are bewildered at heart because of that same
illusory energy that attracts them to karmic ac¬
tivities. (50) Lord Siva, you who would partake in
the result of Daksa's now unfinished sacrifice, did
what you had to do in putting an end to the sacrifi¬
cial ceremony of his bad priests and destroyed
everything. Because they didn't grant you, who
bestow the results, your share of the sacrifice, you
have the right to take what's yours. (51) Let the
performer Daksa get his life back, let Bhagadeva
get his eyes back, let Bhrgu grow his mustache
back and let POsa have his row of teeth as before.
(52) Let the God-conscious whose limbs were
broken and the priests who suffered from the
weapons and stones, this very moment by your
grace oh angered one, recover from their injuries.
(53) O Rudra, let the portion of whatever is left of
this sacrifice be yours my dear Lord, so that the
sacrificial ceremony today may find its complete¬
ness oh destroyer of the yajna.'
Chapter 7
The Sacrifice Performed by Daksa
(1) Maitreya said: 'Lord Siva thus being pacified
by Lord Brahma fully satisfied spoke with a smile,
oh mighty-armed one. (2) Mahadeva said: 'I do not
take offense at those whom I regard as children, I
don't mind oh Lord of the created beings, I have
[just] chastised the ones who were deluded by the
external energy of God. (3) Let there for the
Prajapati whose head was burned to ashes be the
head of a goat and let Bhaga look at his share of
the sacrifice through the eyes of Mitra. (4) POsa
who led the sacrifice will have to eat chickpea
dough or food chewed for him, but the godly
ones who did grant me a share of the sacrifice will
fully recover. (5) The two arms of the Asvins [the
twin protectors of medicine] and the hands of POsa
are there for those who have to miss those limbs
and Bhrgu and the other priests may have the
beard of the goat.'
20 Snmad Bhagavatam - The Story of the Fortunate One
(6) Maitreya said: 'All who at that moment heard
what the best of the benedictors said, were innerly
satisfied oh dear one, and said: 'Well spoken, well
spoken!' (7) Next Lord Siva was invited by the
godly ones and the sages headed by Bhrgu and
together they with the Liberal One [Siva] and the
Lord of the Veda [Brahma] for the second time
headed for the sacrifice they wanted to perform for
God. (8) After having performed all that Lord
Bhava had told them to do, they joined the head of
the animal of sacrifice with the body of Daksa. (9)
Proceeding thus King Daksa was under the super¬
vision of Rudra with that head reawakened from
his apparent state of unconsciousness, so that he
saw the compassionate Lord standing before him.
(10) The very moment the Prajapati saw the Lord
who rides the bull, his by hatred
polluted heart became as clean as
a lake [filled by the rains] in
autumn. (11) Although decided to
pray to Bhava he, with his eyes
full of tears because of the great
surge of feelings upon remember¬
ing the death of his daughter,
couldn't do so. (12) After he with
great effort managed to pacify his
because of love and affection be¬
wildered mind, the Prajapati who
had come to his senses prayed to
the Lord with praise and straight¬
forward feelings. (13) Daksa said:
'What a great favor you have done
me by punishing me. Despite of
the fact that you defeated me,
you, nor Visnu, oh Fortunate One,
ever deny an unqualified brahmin
[like me], so why would he who
keeps to his vows [and performs
sacrifices, suffer want]? (14) Oh
great one, the brahmins were first
created from the mouth of
Brahma in order to disseminate
the teachings of self-realization,
the vows and the austerity. There¬
fore you with a stick in your hand
protect them every time they are
in danger, just like someone who
protects his herd. (15) You who
by me unaware of your reality was insulted in the
assembly with the arrows of [my] unkind words,
do not really take heed of that. Seeing me sliding
down to hell because I defamed the most respect¬
able one, you saved me out of compassion. I wish
you to be pleased about that what you did out of
your own mercy, your Lordship.'
(16) Maitreya said: 'Daksa thus being forgiven by
Lord Siva, with the permission of Lord Brahma
resumed the performance of the sacrifice together
with the priests, the ones of learning and the oth¬
ers. (17) In order to be purified from having been
in touch with Vlrabhadra and his men and to per¬
form the sacrifice meant for Visnu, the best among
the brahmins settled for three kinds of offerings
[belonging to] the oblation called purodasa. (18)
Canto 4 - Part a 21
Oh Vidura, the moment the leader of the Yajna
[Daksa] thus sanctified in meditation offered the
clarified butter with the hymns from the Yajur
Veda, Lord Hari appeared, the Supreme Personal¬
ity. (19) The effulgence of all present there was at
that moment overshadowed by the brightness
[spreading] in all the ten directions of Him who
was carried by the enormous wings of Garuda [or
Stotra]. (20) With a dark complexion, garments
yellow as gold, a helmet dazzling like the sun,
curling hair bluish like black bees, a face deco¬
rated with earrings, with a conch shell, a lotus
flower, a disc and arrows, a bow, a club, a sword
and shield in His hands and with His many golden
ornaments, He looked like a blossoming tree. (21)
Garlanded with forest flowers He had His consort
[LaksmI] on His chest and only a small glimpse of
His magnanimous smiling glance was enough to
please the entire world. At His side yak-tail fans
looking like swans were being waved and above
Him one saw a beautiful, moonlike white royal
canopy. (22) After they saw Him arriving, all the
demigods and the others led by Brahma, Indra and
the three-eyed Siva, immediately stood up from
their seats and offered their obeisances. (23) They
all outshone by the luster of His glaring effulgence
fell silent and filled with awe they touched their
heads bowing down to pray to Adhoksaja, the Su¬
preme Personality of Godhead. (24) Even though
His glory is beyond the comprehension of even the
powerful ones of the soul, they now by His grace
seeing His transcendental form, could offer their
prayers according to their different capacities. (25)
Daksa seeking shelter was accepted with his hon¬
orable oblations of sacrifice for the master of all
sacrifices, the supreme preceptor of all progenitors
of mankind who is attended by Nanda and
Sunanda [the most important servants of Narayana
in Vaikuntha], With great pleasure, a subdued
mind and with folded hands he then offered Him
his prayers. (26) Daksa said: 'You Lordship now
fully present here have returned from the purity of
Your heavenly abode in a perfect transcendence
above all mental speculation. You are the one
without a second, the fearless controller of all mat¬
ter, who seemingly impure are engaged with her
[with Maya] as the overseer and self-sufficient
One.'
(27) The priests said: 'All of us, not conversant
with the truth of Your Lordship who are free from
the influence of the material world, we who are of
an intelligence that because of Siva's curse is of
too great an attachment to fruitive activities oh
Lord, now know about Your name [Yajna] that
stands for the arrangement of religious sacrificing
moving in the three departments [of the three Ve¬
das] for the sake of which we are engaged in the
worship of demigods [like the divinity of the sun
and the moon].'
(28) The members of the assembly said: 'On the
path of repeated birth and death we have no place
to take shelter. We are greatly troubled by being
bound to this formidable fort of time that is in¬
fested by ugly snakes and in which the mirage of
the material happiness of having a home and a
body constitutes a heavy burden. When we have to
live by the double ditch of distress and so-called
happiness, the fear for wild animals, the forest fire
of lamentation over the interest of the ignorant
ones and are afflicted with all sorts of desire, we,
with You who gives shelter, enjoy the protection
of Your lotus feet.'
(29) Rudra said: ‘Oh supreme benefactor, when I,
desiring fulfillment in the material world, have
fixed my mind on Your precious lotus feet that
are cherished and worshiped by the liberated
sages, I, with a compassion like that of Yours,
attach no value to it when ignorant people speak
against me.'
(30) Bhrgu said: 'Lrom Lord Brahma down to
every other embodied being, all who, under the
influence of the insurmountable material energy,
are bereft of the knowledge of their original self,
are submerged in the darkness of illusion. They
not seeing You as situated in the self cannot under¬
stand Your situation as the absolute of reality. Oh
Lord, You, as the friend of the surrendered soul, be
kind to us.'
(31) Brahma said: 'When one tries to see Your per¬
son, this original form of Yours cannot be per¬
ceived with the help of the different [sensual]
virtues of respect for acquiring knowledge, for
22 Snmad Bhagavatam - The Story of the Fortunate One
You who constitute the basis of the knowledge
and objectivity of the material qualities must be
regarded as differing from that what is made of
material energy.'
(32) Indra said: 'This transcendental form oh Infal¬
lible One, which is there for the welfare of the
universe, is a cause of pleasure to the mind and
eye, for You, possessing the eight weapons held up
by Your arms, punish those who are hostile to¬
wards Your devotees.'
(33) The wives of the attendants of the sacrifice
said: 'This worshiping in sacrifice as arranged by
Brahma was devastated by Lord Siva. May today
the beauty of Your lotuslike vision oh Lord of sac¬
rifice, sanctify the sacrifice that by the anger
against Daksa became as still as the dead bodies of
the sacrificial animals.'
(34) The sages said: 'How wonderful oh Supreme
Lord, are Your activities to which You, in the ex¬
ercise of Your potencies, are never attached. Nor is
Your Lordship attached to the mercy of Your obe¬
dient servant, the Goddess of Fortune LaksmI, for
the grace of whom one is of worship.'
(35) The perfected ones prayed: 'The elephant of
the mind that scorched by the forest fire of [sen¬
sual] afflictions is thirsty, having plunged in the
river of the pure nectar of Your pastimes no
longer remembers that misery and never wishes
to come out, just like someone who merged with
the Absolute/
(36) The wife of Daksa said: 'Be pleased my Lord
with my respects for Your auspicious appearance
oh abode of the Goddess. With LaksmI as Your
wife You protect us. Our arena knows no beauty
without Your arms oh controller, just like a head¬
less person doesn't look good with only a trunk.'
(37) The local rulers said: 'We doubt whether we
can see You with our material senses. You, reveal¬
ing Your eternal form, we regard as the inner wit¬
ness by whose grace the entire illusory world can
be seen oh possessor of all, for You appear with
the elements as the sixth one to the five of the
senses.'
(38) The great ones of yoga said: 'They who
deeming no one as dear as You, see themselves as
existing in You and not as separate from You, the
Supersoul of all beings oh master, are very dear to
You. And how much more You don't value abso¬
lutely the faith of those souls oh Lord, who de¬
voted therewith are of worship oh loving parent?
(39) We offer our obeisances to Him who by His
personal appearance by means of His material
potency determined the fate of each living entity
depending his specific inclinations, He who ap¬
peared differently with the many material quali¬
ties for the sake of the creation, maintenance and
annihilation of the material world and who in His
absolute state turned away from the interaction of
the modes of matter.'
(40) The Vedas in person declared: 'Our respects
unto You transcendental to the modes of nature
who are the shelter of the quality of goodness
and the source of the austerity and penance in all
religions. 1 nor anyone else really knows You or
Your situation.'
(41) Agni, the fire god said: 'By Your effulgence I
am as luminous as the greatest fire and may accept
in sacrifice the five kinds of offerings mixed with
butter; 1 offer my obeisances to Yajna, the protec¬
tor of the sacrifices, worshiped by means of the
five kinds of hymns of the Veda.'
(42) The godly ones said: 'Formerly at the time of
the devastation of the era [ kalpa ] when You as the
Original Personality rested in the water and lied
down on the snake bed Ananta Sesa, You with¬
drew into Your abdomen that what You had cre¬
ated and was estranged from You. You upon whom
the liberated souls in their hearts meditate in
philosophical speculations, we now see present
here before our two eyes moving on the path of
the protection of us Your servants.'
(43) The denizens of heaven said: 'Marlci and the
great sages under the direction of Brahma and In¬
dra and the divinity led by Siva, are to be seen as
parts and parcels of Your body oh God; may we
unto the Supreme Almighty One for whom this
Canto 4 - Part a 23
whole creation is just a plaything oh Lord, always
be of respect and offer You our obeisances.'
(44) The Vidyadharas [lovers of knowledge] said:
'After with Your external potency having obtained
the human body and with dwelling in the body,
thinking in terms of 'I 'and 'mine', having misiden-
tified himself with it, the ignorant person who
takes the body for himself and is distracted by ma¬
terial possessions, also follows the wrong roads of
seeking happiness in sense objects, but relishing
the nectar of Your topics he can be delivered, even
when he drifted far away from that position.'
(45) The brahmins said: 'You are the sacrifice, the
offering of the clarified butter, the fire in person;
You are the mantras, the fuel, the kusa grass [to sit
on] and the pots; You are the members of the as¬
sembly, the priests, the leader of the Yajna and his
wife, the demigods and the sacred fire ceremony,
the offering to the forefathers, the soma plant, the
clarified butter itself and the sacrificial animal [see
also B.G. 4: 24]. (46) In the past it was You who
as the great boar incarnation [see canto 3.13]
from within the waters lifted the world up on
Your tusks the way an elephant picks up a lotus.
Very easily the vibration was caught by great
sages like Sanaka as an offering of prayers in the
form of a sacrifice oh knowledge of the Vedas in
person. (47) You as that same person we ask to
be pleased with us who failing in performing the
sacrifices are awaiting Your audience. When one
sings Your holy names oh Lord of Sacrifice, one
manages to overcome obstacles. Unto You our
respectful obeisances.'
(48) Maitreya said: ‘Oh blessed one, with
Hrslkesa [Visnu as the Lord of the senses], the
protector of sacrifices, thus being glorified, Daksa,
having learned, arranged to resume the sacrifice
that was devastated by Vrrabhadra. (49) Oh sinless
one, Lord Visnu, the Supersoul of all beings and
enjoyer of all sacrifices having received His share,
was satisfied and then addressed Daksa. (50) The
Supreme Lord [Visnu] said: 'I, Brahma and also
Lord Siva, do not differ [essentially] in being the
supreme cause and Supersoul, the witness and the
self-sufficient one of the material manifestation.
(51) I, having entered my own external energy that
is composed of the modes of nature oh twice-born
one, [thus] create, maintain and annihilate the
cosmic manifestation and assume a name appro¬
priate to My activities. (52) Someone not conver¬
sant with this thinks that Brahma, Siva and the
living beings exist in separation and departs [im¬
personally in disregard of Me] from the notion of
the one Supreme Self, the Supreme Brahman that
is without a second. (53) The way a person never
supposes that his head, hands and other parts of
his body would have a separate existence, My
devotee neither supposes that the living beings
would exist separately. (54) He who does not con¬
sider the three [of Us] who constitute the one na¬
ture of the Supersoul of all living beings as sepa¬
rate [entities] oh brahmin, achieves peace.'
(55) Maitreya said: 'The foremost of all progeni¬
tors [Daksa] thus being addressed by the Supreme
Lord Hari, after worshiping Him with due cere¬
mony next worshiped the demigods [Brahma and
Siva] individually. (56) After with a concentrated
mind having granted Lord Siva his share of the
sacrifice and he together with the priests in order
to round it off also had paid respect to the God¬
conscious and the other ones assembled there, he
took the concluding [ avabhritha ] bath. (57) When
he thus on the basis of his own belief had achieved
the perfection of religious dutifulness, those three
servants of God who thus had inspired with intel¬
ligence, left for their heavenly abodes. (58) Satl,
Daksa's daughter was, after formerly having given
up her body, born from the wife of Mena [or Me-
naka] who lives in the Himalayas, so I've heard.
(59) As Siva's beloved one, Ambika [Durga or
Satl], who felt no attraction for an other man, was
sure to accept him again as her husband. For her
he was the one goal, the original masculinity of
the person that lies dormant in the external, femi¬
nine energy [of matter]. (60) This story about
Sambhu [Lord Siva as the Lord of all living be¬
ings] who destroyed Daksa's sacrifice, I heard
from a great devotee and disciple of Brhaspati:
Uddhava. (61) The person who, after having heard
about these pure activities of the Lord, always
with faith and devotion also recounts them, will
find fame, longevity and, being freed from mate¬
rial contamination, find the destruction of his sins,
oh descendant of Kuru. 1
24 Snmad Bhagavatam - The Story of the Fortunate One
Chapter 8
Dhruva Leaves Home for the Forest
(1) Maitreya said: 'None of the ones headed by
Sanaka [the Kumaras] or the other sons of
Brahma: Narada, Rbhu, Hamsa, Aruni and Yati,
lived a householder's life [being married], [for]
they were [vowed to the] celibate [Urdhva retasah ,
sending their seed upwards], (2) Oh slayer of
enemies, Mrsa, the wife [and sister] of [another
son of Brahma called Irreligion or] Adharma pro¬
duced the two [children] Dambha [Bluffing] and
Maya [Cheating], but they were taken by [a de¬
mon ruling the south-west called] Nirrti who had
no children. (3) From those two Lobha [Greed]
and Nikrta [Cunning] were bom oh great soul.
And from the both of them there were Krodha
[Anger] and Ffimsa [Malice]. From these two
[also irreligiously being bound in incest] Kali and
the sister called Durukti [Flarsh Speech] were
bom. (4) Oh best of the truthful, bound to Durukti
Kali produced Bhaya | Fearful ness] and Mrtyu
[Death] and of those two combined Yatana [Ex¬
cessive Pain] and Niraya [Hell] took birth. (5) I
thus explained to you in short the cause of the
devastation [of landing in hell because of irrelig¬
ion]. Someone who hears this description three
times oh pure one, will lead a pious life and see
the contamination of his mind being washed away.
(6) Next I will describe the dynasty famous for its
virtuous activities, oh best of the Kurus, that
evolved from the Manu called Svayambhuva,
who was a part of a plenary portion [Brahma] of
the Personality of Godhead. (7) Uttanapada and
Priyavrata, the two sons of Queen SatarOpa and
her husband were, as parts of [Brahma's plenary
expansion] of the Supreme Lord Vasudeva, there
for the protection and maintenance of the world.
(8) Of the two wives of Uttanapada, Sunlti ['the
one of good conduct'] and Suruci ['the one delight¬
ing'], Suruci was far more dear to the husband
than the other one who had a son called Dhruva
['the immovable one']. (9) When the king one day
was patting the son of Suruci named Uttama ['the
one of excel'] whom he had placed on his lap, he
turned away Dhruva who also tried to get on his
lap. (10) Queen Suruci who was very proud [of the
king's attentions] enviously spoke to Dhruva, the
child of the co-wife that tried to get on his lap, in
such a way that the king could hear it. (11) 'My
dear child, you don't deserve to seat yourself
where the king sits because, even though you were
bom as a son of the king, you were not born from
my womb. (12) Oh child, you don't understand
that, because you are not my own but from the
womb of another woman, the thing you desire is
out of your reach. (13) You can seat yourself on
the throne of the king if you want, but only if you,
by means of penance, have satisfied the Person of
God and by His mercy have found a place in my
womb for yourself [to be born again].'
(14) Maitreya said: 'Pierced by the harsh words of
his stepmother, he out of anger began to breathe as
heavily as a snake struck by a stick and when he
saw his father silently looking on, he began to
weep and ran away to his mother. (15) Having
heard from the others what had happened Sunlti
lifted her heavily breathing son whose lips were
trembling on her lap, feeling very sorry over what
was said by the co-wife. (16) Losing her compo¬
sure she cried with a fire of grief which burned
like dry leaves and when she remembered the
things said by the other wife she spoke through the
haze of tears that fell from her lotuslike face. (17)
Not knowing how to curb the danger the lady
breathed heavily and said to her son: 'Do not wish
others anything inauspicious my dear son, a per¬
son will have to suffer himself from the ill he
wishes others. (18) The truth of what mother Su¬
ruci has told you about having taken birth from the
womb of me, the unfortunate one, and that you
grew up on the milk from my breast, is that the
king feels ashamed, he regrets it to have accepted
me for his wife. (19) All that your stepmother has
told you is true. If you want to sit on the throne
just like Uttama, then just engage yourself with¬
out being envious my dear son, in worshiping the
lotus feet of Adhoksaja, the Lord of Transcen¬
dence. (20) The unborn One [your great¬
grandfather Brahma] no doubt acquired his su¬
preme position in the universe and the qualifica-
Canto 4 - Part a 25
tions to create, from worshiping the One whom we
know by His lotus feet and who can be ap¬
proached by those who in self-regulation have
conquered the mind. (21) Likewise Manu, your
worshipable grandfather, achieved liberation and
the heavenly and earthly happiness that is so diffi¬
cult to achieve by other means, because he in wor¬
ship executing sacrifices was of an unflinching
devotion and great charity. (22) Take shelter with
Him, the Kindhearted One my deal - boy, for people
who want to get liberated follow the path of His
lotus feet. Worship the Supreme Personality by
fixing your mind upon His image, thinking of
nothing else and being faithful to your original
sense of duty with Him. (23) Looking for someone
else 1 wouldn't know any one but the Lord with
the lotus eyes who could mitigate your sorrow.
Even de Goddess of Fortune who is worshiped by
others my dear, is always with a lotus flower in her
hand looking for Him.'
(24) Maitreya said: 'Thus having heard the pur¬
poseful words of the mother he, mindfully keeping
himself under control, left his father's house. (25)
Narada who came to hear about it and understood
his intentions, was surprised and with the hand
that could expel all sin touching his head he ex¬
claimed: (26) 'Oh that might of the rulers! Unable
to tolerate any infringement on their prestige, this
one being only a child, took to heart the unpalat¬
able words of his stepmother.' (27) Narada then
said: 'Why is it that you, a child normally fond of
sports and games, at present feel insulted because
of not being respected? (28) Even though you see
no alternative, what reason other than being illu-
sioned would there be for people to be dissatisfied
in this world wherein one because of one's karma
is separated from one another? (29) Therefore you
should be satisfied oh dear one. Whatever it is that
fate has in stall for a person, is by someone who is
intelligent recognized as a way leading to the
Supreme. (30) But the yoga your mother told you
to do for elevating yourself to His mercy, is to
my opinion too difficult for a person like you.
(31) The greatest sages even, who were on the
path of detachment for many births, in the trance
of their strict yoga practice never came to under¬
stand what they were looking for. (32) Stop
therefore now with this insistence of yours, it'll
take you nowhere. Save that [quest] for the fu¬
ture, then you'll find ample opportunity [to en¬
gage in adult matters like these]. (33) Any em¬
bodied soul who is of peace with whatever hap¬
piness or distress that destiny reserves for him,
can reach the opposite side of darkness. (34)
With something [or someone who is] better one
should be pleased, with something [or someone
who is] of a lesser quality one should be compas¬
sionate and with something [or someone] equal
one should be friendly. Thus fostering no desires
one is never affected by tribulations.'
(35) Dhruva said: 'This balance of mind you talk
about oh Lordship, is [a quality] of people who are
merciful with those who with their happiness and
distress have lost track of the soul, but for persons
like us it is very difficult to see it the way you said
it. (36) Because I was bom a ruler I'm not that tol¬
erant. Pierced by the harsh words of mother Suruci
I cannot have a heart [like you]. (37) Please tell
me about an honest way to pursue my desire for a
superior position in the three worlds oh brahmin, a
position not even attainable for others like my fa¬
ther, grandfather and forefathers. (38) You as a
worthy descendant of Brahma playing the vTna,
alike the sun travel all around the world for the
sake of its welfare.'
(39) Maitreya said: 'Narada was very pleased to
hear what Dhruva said, whereupon he compas¬
sionately replied to give the boy good advice. (40)
Narada told him: 'The path your mother told you
about of fully absorbing yourself in rendering
service to the Supreme Lord Vasudeva, constitutes
the highest perfection in life. (41) For him who
seeks the supreme benefit of the self by what is
known as dharma, artha kdma and moksa [the
civil virtues of religious righteousness, economic
activity, regulation of sense gratification and find¬
ing liberation], the worship of the Lord His lotus
feet is the only cause. (42) For that purpose, my
dear, go with my blessing to the bank of the
Yamuna and be purified by the sacredness of the
Madhuvana forest where the Lord is always pre¬
sent. (43) When you have taken a bath in that
river, [also called] the Kalindl [according to the
name of the mountain where the Yamuna springs
from] - which performed correctly three times a
day is a most auspicious thing to do - you should
26 Snmad Bhagavatam - The Story of the Fortunate One
sit down on a sitting place you have pre¬
pared. (44) You should meditate upon the
Supreme Spiritual Master with an undis¬
turbed mind. Thereto you must, in relation
to the life breath and the senses, gradually
with the help of the threefold breath con¬
trol [of pranayama : controlling the ingo¬
ing, the outgoing and balanced breath]
give up the impurities of your mind. (45)
Always prepared to be merciful, He with
His pleasing mouth and typical look, His
straight nose, arched eyebrows and intelli¬
gent forehead, is the beauty of the demi¬
gods. (46) Youthful, attractive in all His
limbs and with lips and eyes as reddish as
a rising sun, He, as the shelter of the sur¬
rendered souls who is transcendental in
every respect, is the one offering protec¬
tion as merciful as the ocean. (47) Marked
with the Snvatsa [a few white hairs on His
chest] and of a deeply bluish [gray] color,
He is the original Personality garlanded
with flowers, showing the conch shell, the
disc, the club and lotus flower in His four
hands. (48) The garments of yellow silk
He wears are complemented by a helmet,
pearl earrings, a necklace, bracelets and
the Kausthuba jewel. (49) Pleasing as well
the eye as the mind, He has small bells of
gold around His waist and His ankles and
is of a superior calm, peace and serenity.
(50) He occupies His place on the whorl
of the lotus of the hearts of those who in worship
unite in the light of the glittering nails of His lo¬
tus feet. (51) You should this way regularly envi¬
sion the smiling of the Lord who is so affection¬
ate with the devotees, and thus fully attentive let
your mind meditate upon the greatest of all bene-
dictors. (52) The mind thus meditating the very
auspicious form of the Supreme Lord is, being
transcendentally enriched, very soon freed from
all material contamination and will never wander
off from that position.
(53) Please hear from me the very, very confiden¬
tial mantra to pray oh prince, from which recited
aloud for seven days a person may behold what
moves through the ether [planets, heavenly beings,
thoughts], (54) 'Om namo bhagavate vasudevaya'
[my respects for the Supreme Lord Vasudeva].
With this mantra [called the dvadasaksarci mantra]
the learned one conversant with the differences
according to time and place [desa-kala-
vibhagavit ] should exercise respect for the physi¬
cal appearance of the Lord the way it should be
done with the help of the different paraphernalia.
(55) One purifies with the help of water, garlands
of forest flowers, roots, different fruits and vege¬
tables, fresh grass, buds, bark and by offering tulsl
leaves, which are very dear to the Lord your mas¬
ter. (56) You can [being alone in the forest] begin
with procuring and worshiping a deity made of
physical elements like earth and water [clay], and
therewith as a sage be of full self-control in peace
checking your speech and eat frugally whatever
the forest offers. (57) Meditate [thereto] upon the
Canto 4 - Part a 27
inconceivable activities that by the Supreme Lord
of Wisdom in the form of an civatarci were per¬
formed in order to exercise His supreme will and
potencies. (58) In service of the Supreme Lord
you should respect Him in your heart with the
mantras that embody Him in the way the previous
teachers performed their devotional service as I
have told you. (59-60) When the Supreme Lord
thus with your engagement in service by your
body, mind and words is worshiped according to
the regulative principles of bhakti, He will in¬
crease the devotion of the devotees who are sin¬
cerely and seriously engaged and will award them
with what they desire in regard of the spiritual life
of the conditioned souls and what belongs to it
[the so-called purusarthas ]. (61) Being serious in
bhakti-yoga about your liberation you must in
complete detachment from all sense-gratification
unrelenting exercise a respect that is steeped in
love for Him directly.'
(62) Thus being addressed by Narada, the son of
the king circumambulated him offering his obei¬
sances and went to the Madhuvana forest which,
imprinted with the feet of the Lord, was the right
place for him to be. (63) When Dhruva entering
the forest thus had withdrawn himself, the re¬
spected sage thought it wise to pay the king a visit
in his palace. Seated there comfortably, he spoke
to him. (64) Narada said: 'Dear King, your face
appears to be withering, what are you thinking so
deeply about? Have you lost your way with the
gratification of your senses, the religion or the
economy?'
(65) The king replied: ‘Oh brahmin, my son, my
sweet boy who is only five years old and actually a
great personality and devotee, I have, being too
attached to my wife and too hard-hearted, ban¬
ished from here together with his mother. (66) I
worry whether the helpless boy whose face is like
a lotus, without being protected by anyone in the
forest, oh brahmin, isn't starving or being tired
having laid down hasn't been devoured by wolves.
(67) Alas, how cruel I was being conquered by a
woman. Just imagine how utterly hard-hearted I
was denying him all affection when he out of love
tried to climb on my lap.'
(68) Narada said: 'Do not I say, do not be ag¬
grieved about your son. He is well protected by
the Godhead oh master of men, you don't know
how widespread His influence is all over the
world. (69) The boy is a master. After performing
what is impossible for even the greatest personali¬
ties around, he, in favor of your reputation, will
come straight back to you dear King.'
(70) Maitreya Muni said: 'The king, having heard
what Narada told him, began to think about his son
and neglected his opulent kingdom. (71) Mean¬
while the Original Personality was worshiped [by
Dhruva], after taking a bath and fasting that night,
with perfect attention the way Narada had advised
it. (72) For the first month worshiping the Lord he
only ate, to the bare necessity of preserving his
body, fmits and berries in the morning after every
third night. (73) The next month the innocent boy
continued his respect for the Almighty by eating
every sixth day as mentioned, on those days prepar¬
ing his food from grasses and leaves gone dry. (74)
With the third month passing he, fully absorbed in
his respect for the Lord of Wisdom, Uttamasloka,
each ninth day drank water only. (75) That way
continuing into the fourth month, he by controlling
his breath, meditating in worship of God, only ate
air every twelfth day (76) By the fifth month in full
control of his breath the son of the king, meditating
upon the Creator, without moving stood on one leg
like a column. (77) With his mind fully controlled
concentrating in the heart, he meditated with no
other thoughts than the thought of the Supreme
Lord His form, upon Him, the resting place for the
senses and their objects. (78) Keeping his mind fo¬
cussed on the foundation, the cosmic intelligence of
the reality, the master of the primal ether
\pradhana\ and the person, the Supreme Spirit, all
the three worlds began to tremble. (79) As he re¬
mained standing on his one leg he, the child of the
king, with the one half [of his body] pressed down
the earth with his big toe bent, just like the king of
elephants does when he as a boat balances left and
right with every step. (80) Because he in the full of
his meditation had stopped his breathing and closed
all the gates of his body, he thus by confining the
life air was suffocating all the worlds so that soon
all the great souls from all places sought their ref¬
uge with the Lord.
28 Snmad Bhagavatam - The Story of the Fortunate One
•© Dominique Amendola
(81) The godly said: 'We don't understand this oh
Supreme Lord, the flow of the universal breath is
obstructed! Therefore oh reservoir of goodness so
kind to the needy, we all approach You for shelter
to be saved from this calamity.'
(82) The Supreme Lord replied: 'Fear not, this
choking of your life air happens on account of the
son of King Uttanapada who is fully absorbed in
thoughts of Me. I will ask the boy so strong in his
determination of penance to stop with this. Please
return to your homes.'
(1) Maitreya said: 'They [the
demigods], thus being freed from
all fear, offered the Lord of the
wide strides [Urukrama, Visnu]
their obeisances, upon which they
returned to their three worlds. The
Lord with the thousand faces [Sa-
hasraslrsa, the original Visnu] then
got on the back of Garuda and
went to the Madhuvana forest in
order to see Flis servant [Dhruva],
(2) Fie who strengthened by his
meditation in yoga observed Him
brilliant as lightening manifested
on the lotus of his heart, all of a
sudden noticed that He had disap¬
peared, but looking around he
then saw Him standing right be¬
fore him in the same form. (3)
With Him present before him he,
confounded, fell to the ground
prostrating his body like a rod to
offer Him his obeisances. As he
looked at Him, it was as if the boy
was drinking Him with his eyes,
like he was kissing Him with his
mouth and embracing Him with
his arms. (4) Seeing that he
wanted to glorify Him but didn't
know how, the Lord, who is the prayer in accord
with the scripture in the heart of each, understand¬
ing the boy mercifully touched his forehead with
His conch shell. (5) Thus being inspired with the
ability to say just what he wanted, he, slowly of¬
fering his prayers in the love of his devotion,
could understand what the supreme of the soul
was all about and that he would be the Dhruva of
renown and fame whose world couldn't be denied.
(6) Dhruva said: 'Let me offer my obeisances to
You, the Supreme Lord and Original Person, who
as the One within, from Your internal potency
commanding the universal energy, entering my
words and breath has brought to life my passive
senses as well as my other limbs, my hands, legs
Chapter 9
Dhruva Returns Home
from the Forest
Canto 4 - Part a 29
and skin. (7) You are the One, Supreme Lord who,
after by His own potency creating this vast outer
world called maya - that unlimited completeness
of reality with its modes - next as the Original Per¬
sonality has entered here to appear differently in
the time-bound qualities the way fire does in fire
wood. (8) Like a man awakening from his sleep,
the one of surrender to You [Brahma] could see
this entire universe by dint of the knowledge given
by You oh my Lord. How can anyone conversant
with Your actions forget Your lotus feet that are
the shelter of all who desire liberation, oh friend of
the distressed? (9) It suffers no doubt that You, the
cause of liberation from birth and death, are like a
desire tree to those who, under the influence of the
outer world, miss the proper concept of life and
worship You with ulterior motives in their desire
for the gratification of the senses of this bag of
bones, a gratification that is even available to per¬
sons in hell. (10) The bliss of Your magnificence
that for embodied souls may happen when they
meditate upon Your lotus feet or when they hear
the stories of Your devotees is never found with
the impersonal supreme [Brahman], nor does it
compare to what is experienced in [personally]
elevated positions from which one has to fall
down being destroyed by the sword of death. (11)
Let it be so that I may enjoy the intimate associa¬
tion of those who are constantly engaged in Your
devotional service oh Unlimited One, of those
great devotees by whose purified hearts one can
easily cross the terrible and vast ocean of dangers
that is material existence. Let it be so that I go
mad of drinking the nectar of the stories about
Your qualities. (12) They so high-principled my
dear Lord, never think of the material body, their
relating to their sons, friends, home, wealth and
wife; they, oh One of the Lotus Navel, have
achieved the association with those who in their
hearts always hanker after the fragrance of Your
lotus feet. (13) The animals, trees, birds, reptiles,
gods, demons and men, driven by the material en¬
ergy are found throughout the universe in different
forms of existence and are for several reasons seen
and not seen oh Unborn One. That I know, but
about this transcendental form, oh Supreme One 1
knew not, 1 do not know but the end of my argu¬
ment. (14) At the end of each epoch the Supreme
Person withdraws all of this universe into His
belly, lying down in self-reflection in the company
of Ananta Sesa as His bed. From the ocean of His
navel the golden abode sprouted, with Brahma on
the whorl of the lotus. Him, that Supreme Lord-
ship I offer my obeisances. (15) You are the eter¬
nally liberated, uncontaminated Supreme Soul full
of knowledge, the changeless, authentic Original
Person, the Supreme Lord and ruler of the three
modes, the continuing intelligence throughout all
actions of the intellect, the transcendental vision
and witness, the maintainer, enjoyer and the one
whose position differs from all the others. (16)
You, in whose nature always the different oppos¬
ing energies of knowledge and ignorance are
found, You who are that continuing Brahman, You
the cause of the material manifestation, the origi¬
nal and unlimited One who is simply blissful, I
offer my respects. (17) Compared to other bene¬
dictions Your lotus feet are the true one oh my
Lord, and thus You as such are the personification
of the goal of life of each person oh beloved For¬
tunate One. You, eager to bestow Your mercy,
maintain the ones poor of heart like me, the way a
cow keeps a calf.'
(18) Maitreya said: 'After thus truly being worshi¬
ped by means of the fine intelligence of his good
intentions only, the Supreme Lord who is always
there in favor of His devotees spoke to him, after
first having congratulated him. (19) The Supreme
Lord said: 'I know about the determination within
your heart oh son of the king. Since you are sworn
to piety, 1 shall grant you all the fortune, even
though it is a wish difficult to fulfill. (20-21)
Never before My good boy, there was anyone who
managed to settle for such a brightly glowing
place known as the planet of Dhruva, around
which all the other planets and constellations of
stars are circling like a group of bulls does running
stationary around a central pole [for crushing
grain]. It is the planet around which, keeping it to
their right, along with the stars, all great sages of
the forest move circumambulating like Dharma,
Agni, Kasyapa and Sukra whose lives stretch be¬
yond a millennium. (22) As soon as your father
has left for the forest, you will be awarded the en¬
tire world. It will be under the pious protection of
your rule uninterrupted for thirty-six thousand
30 Snmad Bhagavatam - The Story of the Fortunate One
years in full control of your faculties. (23) When
your brother Uttama, being killed during a hunt, is
sought in the forest by his most afflicted mother,
she will run into a forest tire. (24) After perform¬
ing great sacrifices for Me, the heart of all sacri¬
fice, and having distributed great charities, you
will, after having enjoyed the blessings of this
world, at the end of your life be able to remember
Me. (25) Thereafter you will head for My abode
that is worshiped on all planets and is situated
above those of the rsis. Having gone there, you
will never come back.'
(26) Maitreya said: 'After thus having assured the
boy of His personal protection [and residence],
He, the honored and worshiped Supreme Lord
who carries Garuda in His flag, before the eyes of
Dhruva returned to His heavenly abode. (27) Even
though Dhruva by dint of his determination as the
result of his service had achieved the feet of Lord
Visnu, he was not very pleased with the satisfac¬
tion he obtained and then returned home.'
(28) Vidura said: 'Why is it so that he, who with
the very focussed worship of His lotus feet had ob¬
tained the in one lifetime rarely achieved supreme
position of the Lord, having reached that far and
being that wise, felt not that satisfied inside?'
(29) Maitreya replied: 'He was by his stepmother's
harsh words pierced in his heart and remembering
it all and not desiring liberation from the Lord of
salvation, he thus suffered grief. (30) Dhruva said
to himself: 'That what the four Kumaras, those
infallible celibates, in their absorption never could
achieve in one birth, I managed to fathom within
six months, but achieving the shelter of His lotus
feet I fell down because I fixed my mind on things
other than Him. (31) Alas, just see the misfortune
based upon my bodily consciousness. Having ap¬
proached the lotus feet of Him who can cut all
bonds, 1 have prayed for that what is perishable.
(32) Because the demigods couldn't tolerate it that
they [contrary to me, some day] have to return to
an earthly life, my intelligence was contaminated
and thus I, wretched as 1 was, failed to accept the
truth of Narada's instructions. (33) Just like
dreaming in my sleep 1 sought my refuge in the
illusory energy of God and complained from
within my heart. Seeing things in opposition I,
under the influence of the outer world, lamented
that my brother was my enemy, although he is
only a temporary phenomenon. (34) This what I
prayed for, is as useless as a treatment given to
someone whose life has already ended. After satis¬
fying the Soul of the Universe by austerities -
which is something very difficult to achieve - I
prayed with the One with whom one cuts with the
world for a repetition of birth and death and thus I
am unlucky. (35) From Him who was willing to
offer me His full independence I alas out of fool¬
ishness asked for material prosperity. It is like a
poor man who asks a great emperor who is im¬
pressed by his virtue, for a few broken grains of
husked rice.'
(36) Maitreya continued: 'My dear Vidura, persons
like you who delight in the dust of the lotus feet of
the Lord of Liberation, act in serving Him not out
of self-interest because that interest is automati¬
cally attained by it, they consider themselves very
rich. (37) When he heard that his son had returned
as if he had risen from death, king Uttanapada
couldn't believe why a sinner like him would be¬
fall such a good fortune. (38) With his faith in the
words of devarsi Narada [confirmed], he was
overwhelmed by the tidings the messenger
brought and being very satisfied he offered him a
highly valuable pearl necklace. (39-40) Very eager
to see his son he in great haste mounted a gold
ornamented chariot drawn by the finest horses and
left, accompanied by the sound of conch shells,
kettledrums, flutes and the chanting of hymns, the
city together with the brahmins, the elderly and his
officers, ministers and friends. (41) Both his
queens Sunlci and Suruci got, decorated with gold,
together with Uttama on a palanquin and joined
the procession. (42-43) Meeting him in a small
forest nearby, the king hurried down from his
chariot and was immediately overwhelmed by
love as he approached him. Heavily breathing be¬
cause of his great anxiety he for a long time with
both his arms embraced his son whose bondage of
endless material contamination was destroyed by
the Lord His lotus feet. (44) Thereupon smelling
his head over and over, he who now saw his great¬
est desire fulfilled, bathed his son with the cool
water from his eyes. (45) After respecting his fa-
Canto 4 - Part a 31
ther's feet by him being blessed and honored with
questions, he, the best of all noble souls, bowed
his head to his two mothers. (46) Suruci, picking
up the innocent boy who had fallen at her feet,
embraced him and spoke, choked with tears, to
him the words: 'May you live long.' (47) Unto
anyone with whose qualities and friendship the
Supreme Personality, Lord Hari, is pleased, all
living beings offer their respect, [as naturally] as
water that out of its own flows to the lowest posi¬
tion. (48) Uttama and Dhruva both overwhelmed
with affection embraced one another over and over
with their hairs standing on end and let their tears
run freely. (49) Sunlti, his mother, embracing her
son who was more dear to her then her life air,
satisfied to touch his body gave up all grief. (50)
There and then oh heroic one, he was wetted aus¬
piciously by the incessant tears from her eyes and
the milk that started to flow from the breasts of the
mother of this hero. (51) The people around her
offered the queen praise: 'The fortune of your son
will vanquish all your pains now that he, after be¬
ing lost for such a long time, has returned in order
to protect the face of the earth. (52) You must have
worshiped Him, the Supreme Lord who can de¬
liver you from the greatest danger and upon whom
meditating the wise conquer death which is so dif¬
ficult to overcome.'
(53) Dhruva thus praised by the people around
him, was by the king together with his brother
placed on the back of a she-elephant and that way
pleased and glorified, he returned to his capital.
(54) Here and there brilliant, arched gateways
were created, there were shark-teeth shaped fes¬
toons and columns of banana trees and young be¬
tel nut trees with bunches of flowers and fruits
hanging down from them. (55) At each gate there
was the decoration of hanging mango leaves,
cloth, flower garlands and strings of pearls, com¬
bined with pots filled with water and burning
lamps. (56) The city gates with the surrounding
walls, the houses and the domes of the palace glit¬
tered on all sides, beautifully decorated as they
were with valuable golden ornaments. (57) The
crossroads, streets and the market-place were
thoroughly cleansed and sprinkled with sandal¬
wood water and provided with auspicious presen¬
tations of fried rice, barley, flowers and fruits. (58-
59) Seeing Dhruva on the road, the women of the
houses uttering affectionate blessings showered
him here and there with white mustard seeds, bar¬
ley, curd, water, fresh grass, flowers and fruits.
With their very pleasant songs ringing in his ears
he thus entered his father's palace. (60) In that fine
mansion bedecked with mosaics of precious stone
he, who under the constant care of his father was
elevated to the highest status, lived like a god. (61)
The palace was furnished with seats and furniture
embellished with gold, very valuable ivory beds
32 Snmad Bhagavatam - The Story of the Fortunate One
and bedding as white as milk foam. (62) The
walls, made of marble, had precious gems in them
and also the lamps that shone with jewels were
held by female figurines made of precious stones
as well. (63) Also the gardens were very beautiful
with various heavenly trees, pairs of singing birds
and the humming of mad bumblebees. (64) Emer¬
ald staircases lead to ponds full of lilies and blue
lotuses, swans and ducks and flocks of geese, and
cranes that dwelt nearby.
(65) When the saintly king Uttanapada heard and
saw what the most remarkable influence was of his
son, he felt extremely happy about that great mira¬
cle. (66) When he saw that Dhruva had come of
age and also carried the approval of his ministers
and was loved by his subjects, he made him the
lord and master of the world. (67) He, this king of
Visnu, then considered himself also old enough
and went in regard of the salvation of his soul de¬
tached into the forest.'
Chapter 10
Dhruva Maharaja’s Fight with the
Yaksas
(1) Maitreya said: 'Dhruva ['the immovable one']
married Bhrami [meaning 'turning around'] the
daughter of Prajapati Sisumara ['the dolphin', 'the
galaxy'] and named her sons Kalpa ['epoch'] and
Vatsara ['tropical year']. (2) With another wife
called Ila ['the comfort'], a daughter of Vayu [the
demigod of the air], the powerful one begot a son
called Utkala ['the one who carries the load'] and a
jewel of a girl. (3) Uttama ['the one of excel']
however, Dhruva's brother who didn't marry, was
during a hunt in the Himalaya range killed by a
very powerful Yaksa [an evil spirit]. He was
[soon] followed by his mother [Suruci], (4)
Dhruva hearing about the death of his brother,
filled with lamentation angered swore revenge and
got on his victorious chariot to leave for the city of
the Yaksas.
(5) Heading in the northern direction the king saw
in a valley of the Himalayas that was inhabited by
followers of Lord Siva, a city full of ghostly peo¬
ple. (6) There oh ruler, the mighty-armed one blew
his conch shell that resounded fearfully in the sky
in all directions so that the wives of the Yaksas
became most afraid. (7) Thereupon the very pow¬
erful soldiers of Kuvera appeared out of their re¬
sentment against the sound of the conch shell and
attacked him with all kinds of weapons. (8) He,
the hero and powerful bowman with all of them
attacking, could fight many adversaries simultane¬
ously and killed them one after the other, shooting
three arrows at a time. (9) Because these arrows
were aimed at their heads, they, being convinced
of the fact that they all without fail surely would
be defeated, lauded his action. (10) Not accepting
that they would be trampled like serpents under
his feet, they tried to retaliate, striking back shoot¬
ing twice as much arrows at the same time. (11-
12) Eager to counter his actions and his charioteer
they, a 130.000 men strong, very angry showered
thereupon all kinds of feathered arrows, bludg¬
eons, swords, tridents, pointed lances, spears and
fire weapons. (13) The master of war vanished
completely from sight behind that constant shower
of weapons, just like a mountain that is covered by
a downpour.
(14) In the sky a tumult of disappointment re¬
sounded from the perfected ones [the Siddhas]
who, witnessing the fight, assumed that this grand¬
son of Manu who was setting like the sun in the
ocean of Yaksas, had been killed. (15) The Yaksas
exclaimed that the victory was theirs, but then his
chariot reappeared from the fighting lot like the
sun emerges from the mist. (16) His twanging di¬
vine bow created the lamentation of his enemies,
scattering the different weapons with his arrows
just like the wind scatters an array of clouds. (17)
The sharp arrows released from his bow pierced
the shields and entered the bodies of the demons,
just like thunderbolts hitting the mountains. (18-
19) The battlefield that bewilders the mind of a
hero, began to glimmer from the by the arrows
severed heads complete with garlands and turbans
beautiful with earrings and helmets, and the cut off
thighs and arms that with beautiful bracelets and
armlets shone like golden palm trees. (20) The
remaining soldiers, the most of whom had
wounded limbs because of the arrows of the great-
Canto 4 - Part a 33
est of all warriors, fled in all directions like ele¬
phants defeated by a lion.
(21) At that time seeing that none of the enemy
soldiers were left standing, the best of all men
wanted to see their city, but he didn't enter it for
one can't be sure of the plans of a mystical enemy.
(22) When the one with the finest chariot, appre¬
hensive about a counterattack of his enemies, was
talking to his charioteer, a loud sound like that of
the ocean was heard that could be recognized as
produced by the wind of a dust storm rising from
all directions. (23) In a moment the sky was cov¬
ered by a mass of dense clouds that everywhere
glittered with lightening accompanied by a thun¬
der that threatened on all sides. (24) Oh faultless
one, there was an inundation of blood, mucus, pus,
stool, urine, marrow and trunks of bodies falling
from the sky in front of him. (25) Then from the
sky a downpour from everywhere could be ob¬
served of a mountain of clubs, bludgeons, swords,
maces together with a hail of big stones. (26) Ser¬
pents breathing like thunder vomited fire with an¬
gry eyes and groups of mad elephants, lions and
tigers were encroaching. (27) As if the last of days
had arrived the sea flooded the earth in all direc¬
tions with fierce rolling waves, producing a tre¬
mendous sound.
(28) These kinds of phenomena are created by
heinous demons who with demoniac illusions try
to frighten the less intelligent ones. (29) The great
sages cognizant of the highly dangerous mystic
power that by the demons was directed against
Dhruva, then united to support him and help him
out. (30) They said: ‘Oh son of Uttanapada, may
the Supreme Lord carrying the bow called Samga,
be the Godhead that kills all the enemies of the
surrendered souls in order to remove their distress.
For it is the chanting and hearing of His holy name
that forthwith helps men fully to overcome insur¬
mountable death oh Dhruva.'
Chapter 11
Svayambhuva
Manu Advises
Dhruva Maharaja
to Stop Fighting
(1) Maitreya said: 'Af¬
ter having heard the
words of the sages
Dhruva touched water
and fixed on his bow an
arrow made by
Narayana. (2) Joining
this weapon of
Narayana to his bow,
quickly the illusions
created by the Yaksas
were vanquished oh
Vidura, just like pleas¬
ures and pains are dis¬
pelled by the rise of
spiritual knowledge.
(3) With the weapon
that was given to him
fixed on his bow,
golden arrows with
34 Snmad Bhagavatam - The Story of the Fortunate One
feathers like the wings of swans sprang forward
which pierced the enemy soldiers with the tumul¬
tuous sound of peacocks entering a forest. (4) Be¬
cause of those sharp pointed arrows the Yaksas
here and there dispersed on the battlefield got ter¬
ribly excited so that they full of anger with up¬
lifted weapons rushed towards him, just like ser¬
pents with raised hoods do when they wage
against Garuda. (5) With his arrows he cut through
the arms, legs, necks and bellies of all the Yaksas
who came forward in battle. He sent them all to
the abode above the sun where all those who send
their seed upwards [the celibates] are going. (6)
When he saw those Yaksas being killed by the
man with the wonderful chariot while they factu¬
ally had not committed any offense, the grandfa¬
ther, the Manu, in his mercy approached the son of
Uttanapada together with the great sages in order
to instruct him. (7) Manu said: 'Enough my son,
stop the killing of these good guys who never
wronged you. With this escalation of anger you're
treading the path of ignorance and sin. (8) My
dear, this undertaking to kill the Yaksas who
haven't sinned, is not befitting a member of our
family and is forbidden by the sages. (9) Surely
my best, you are aggrieved at the death of the
brother you care about, but now the offense of one
Yaksa has lead to the killing of his many associ¬
ates. (10) This killing of living beings is certainly
never the way of those who honestly follow the
path of the Lord of the Senses. Taking the body for
the self one is like the animals. (11) You have with
your meditation upon the Supersoul within all liv¬
ing beings reached the abode of Lord Hari who is
so difficult to propitiate. You thus being of wor¬
ship attained the supreme position of Visnu. (12)
How can someone like you who esteemed by the
devotees of the Lord always are remembered by
them, you who as an example to others are vowed
to the saintly, engage in such an abomination?
(13) When one is of tolerance, friendship, mercy
and equanimity towards all living beings, the Soul
of All, the Supreme Lord will be very pleased.
(14) Pleasing the Supreme Lord a person being
liberated from the modes of material nature and
freed from the worries of his individual existence
will achieve unlimited spiritual bliss [brahma
nirvana], (15) Man and woman [by the impelling
force of Time] evolved from the five elements of
matter and by their sexual behavior even more
men and women came about in this world. (16)
Because of the interaction of the modes of nature
oh King, thus the creation, maintenance and anni¬
hilation takes place with the illusory energy of the
Supreme Self. (17) The way iron is moved [by a
magnet] this world of cause and effect must be
considered as being moved by the remote cause
[of] the original and most exalted Person who is
free from the modes of nature. (18) Under the in¬
fluence of the no doubt hard to fathom potency of
the Almighty One in the form of the force of Time,
the interaction [or disturbance of the equilibrium]
of the modes of nature resulted in this diversity of
energies upon which the Supreme Personality ex¬
erts His influence even though He is not the one
acting and in which He leads to death even though
He is not the one who kills. (19) He to whom there
is no end in the form of Time puts everything to an
end, He who knows no beginning constitutes the
beginning of everything, He who is inexhaustible
gives life to one living being by means of another
one and He as death puts an end to everything that
kills. (20) As death entering each his life no one is
His ally or His definitive enemy. All the combina¬
tions of the elements [organic and inorganic] help¬
lessly follow His movement like dust particles
moved by the wind. (21) Tree from a short or long
lifespan as is the case with beings that are bom,
the Almighty One is ever situated in His transcen¬
dental position and grants the covetous ones the
results of their actions. (22) Some oh king, explain
that karma [the work load of fruitive activities] as
arising from one's particular nature or as brought
about by others oh protector of men. Some say it's
due to time, others refer to fate, while still others
ascribe it to the desire of the living entity. (23)
Who my dear boy, can ever understand the inten¬
tions of Him who is our origin, He of transcen¬
dence who from the unmanifested reality
[ pradhana\ gives rise to the different energies and
natural forces?
(24) The same way my son, all these followers of
Kuvera [the divine treasurer] are not the murderers
of your brother. Only God is the cause of the birth
and death of a living being my dear. (25) He ere-
Canto 4 - Part a 35
ates the universe and also maintains and annihi¬
lates it. Moreover He does not get entangled by
the activities of the modes of nature, for He [being
free from false ego] does not identify Himself with
a material body. (26) This Supersoul, the control¬
ler and maintainer of all beings, brings forth, fos¬
ters and devours, making use of the force of His
external energy. (27) For Him my dearest, He the
Supreme One of death and immortality who in
every respect is the ultimate goal of surrender for
all the world, all the devotees and important per¬
sonalities of creation bring their offerings, being
controlled by Him the way bulls are controlled by
a rope through their nose. (28) Five years of age
only you left your mother, aggrieved at heart by
the words of your stepmother and went to the
forest to worship the Lord with austerities. Thus
you attained the highest position in the three
worlds. (29) Keeping Him in mind my best one,
free from anger turn yourself to the one infallible
spiritual self [the Brahman] situated in the beyond
and try looking at the soul to discover the uncon¬
taminated state from within all that is divided ap¬
pears to be untrue. (30) When you then render
transcendental service to the Soul Inside of the
Supreme Lord who endowed with all potencies is
the unlimited reservoir of all pleasure, you will
very soon untie the knot of illusion of T and 'mine'
and thus be firmly fixed.
(31) Just control your anger - it is the enemy of all
goodness - and all good fortune will be yours. By
constantly keeping to this lesson my dear King,
this [directive] will work like a medicinal treat¬
ment for a disease. (32) An intelligent person who
for his soul desires freedom from fear, must never
be lead by anger, for everyone shuns the person
ruled by it. (33) By angrily killing the Yaksas of
whom you thought that they had killed your
brother, you've slighted the brother of Siva, Ku-
vera. (34) Forthwith go pacify him my son. Offer
him respectfully, with gentle words your obei¬
sances, before the wrath of the great ones will de¬
feat our family.'
(35) Manu Svayambhuva after thus giving in¬
struction to his grandson received from him his
obeisances and departed together with the sages
for his abode.'
Chapter 12
Dhruva Maharaja Goes Back to
Godhead
(1) Maitreya said: 'Having learned that Dhruva,
with his anger lingered, had refrained from killing,
Kuvera, the master of the treasury who is worshi¬
ped by the Caranas, Kinnaras [singers and in¬
dwellers of heaven] and Yaksas, appeared there
and spoke to Dhruva who stood with folded hands
before him. (2) The master of the treasury said:
‘Oh son of the ruler, I am very glad about you oh
sinless one, because you being instructed by your
grandfather gave up the enmity that is so difficult
to avoid. (3) You didn't kill the Yaksas, nor killed
the Yaksas your brother, for it is the Time that is
really the master of annihilation and generation of
all living beings. (4) One's intelligence is of igno¬
rance with the misconceptions of 'I' and 'you'. To a
person who follows the bodily concept life ap¬
pears to be just like in a dream; [the physical ap¬
proach] is the cause of bondage and misfortune.
(5) 1 wish you all good fortune oh Dhruva, live
with that in mind for the worship of the Supreme
Lord Beyond the Senses of all living beings think¬
ing of Him in the form of the one Supersoul within
all that lives. (6) Be of devotion unto Him
whose lotus feet deserve it to be worshiped, for
they deliver you from a material existence and cut
through the knot of being materially entangled.
Even though He in His potency of ruling the
modes is connected to them, He by His inconceiv¬
able nature is aloof from them. (7) Oh King,
please ask without hesitation from me whatever
you deem desirable oh son of Uttanapada, because
you, oh dear one, considering your endurance at
the lotus feet of Him from whose navel the lotus
sprouted, deserve the benediction.'
(8) Maitreya said: 'He, by the treasure king of all
kings [the ruler of the Yaksas] being offered a
benediction, asked, as a first class intelligent and
thoughtful devotee of the Lord, for the continuous
remembrance by which one without difficulty
crosses over the unsurpassable ocean of nescience.
(9) Kuvera, the son of Idavida, who was very
pleased with Dhruva's mentality, granted him that
36 Snmad Bhagavatam - The Story of the Fortunate One
remembrance and next disappeared from sight.
Dhruva then also returned to his capital. (10) He
subsequently worshiped by means of sacrificial
ceremonies and great charities with all that he had,
could accomplish and divine support he could
find, the Ruler of all Sacrifices, the objective [of
one's life] who awards all results. (11) Uninter¬
ruptedly rendering service unto the one infallible
Soul above all, he saw all living beings as present
in Him alone and Him Almighty as the one and
only present within all living beings. (12) Thus
endowed with godly qualities he, who as a kind
protector of the principles of religion had respect
for the brahmins and the poor, was considered the
father of the people. (13) During the thirty-six
thousand years of his rule over the planet Earth he
by enjoyment exhausted his merits and by auster¬
ity diminished his misfortune. (14) Thus free from
agitating his senses the great soul [life after life]
for many, many years favorably executed the three
kinds of civil duties [the regulation of religion,
economy and sense gratification], after which he
handed the royal throne over to his son. (15) He
realized that this universe consisting of His exter¬
nal energy, to the living being was a phantasmago¬
ria that just like a dream is a result of ignorance.
(16) He considered everything created comprising
his body, his wives, children, friends, his influ-
Canto 4 - Part a 37
ence, riches, the pleasure grounds, the facilities for
his women and the complete of the beauty of the
earth with its oceans, as something bound to time
and for that reason he left for Badarikasrama [the
Himalayan forest]. (17) There he purified his
body, bathing in pure water and, fixed in yogic
postures, controlled the breathing process by
withdrawing the mind from his physical senses.
Concentrating on the exact form of the Lord he
constantly kept in mind, he thus meditating be¬
came fully absorbed. (18) Constantly engaged in
his devotion for Lord Hari, the Supreme Personal¬
ity of Godhead, he was of an everlasting bliss and
again and again overcome by a stream of tears that
made his heart melt and all the hairs of his body
stand on end. He no longer remembered that he
had a body and was thus liberated from [also the
subtlety of] being materially bound [mukta-linga].
(19) Dhruva saw a very beautiful heavenly vehicle
[a vimana] descending from the sky which illu¬
mined him and the ten directions as if the full
moon itself had appeared. (20) Therein he dis¬
cerned two beautiful demigods with four arms, a
blackish skin, being quite young and with eyes as
pink as a lotus flower. They held clubs and were
attractively dressed and decorated with helmets,
bracelets, necklaces and earrings. (21) Under¬
standing them to be two servants of the Renown
One, he stood up, but being puzzled he didn't
know anymore how to receive them with proper
respect and thus he respectfully joined his hands
offering his respects by chanting the names of the
chief of these associates, the Enemy of Madhu.
(22) He whose heart was always absorbed in
thoughts about the feet of Lord Krsna, very hum¬
bly folding his hands bowed his head while Nanda
and Sunanda, the two confidential servants of the
One with the Lotus navel, smilingly approached
and addressed him. (23) Nanda and Sunanda said:
‘Oh best of kings! All good fortune to you. Listen
attentively to our words. You are the one who, be¬
ing five years old, greatly satisfied God by doing
penance. (24) As the associates of the creator of
this entire universe, of the Godhead who carries
the bow named Sarnga, we have approached you
to take you with us to the Lord His abode. (25)
You have achieved the world of Visnu that is so
difficult to achieve that not even the greatest of
enlightenment could reach there. Come and see
the supreme abode around which to the right the
moon, the sun, the other planets and the stars are
circumambulating. (26) This has never been
achieved by your forefathers nor by others oh dear
one, come and live there in that supreme abode of
Lord Visnu who is so worshipable for the inhabi¬
tants of the universe. (27) Oh immortal soul, you
deserve it to board this unique heavenly vehicle
that was sent to you by the One Praised in the
Verses, the head of all living beings.'
(28) Sage Maitreya said: 'After hearing the words
pouring like honey from the chief associates of the
Lord, he who was so dear to Him, after offering
the sages his obeisances and accepting their bless¬
ings, took a purifying bath and performed his daily
duties. (29) After in worship having circumambu¬
lated that excellent heavenly vehicle and also hav¬
ing paid his obeisances to the two associates, he
whose form shone with a golden effulgence was
ready to get on board. (30) Then the son of
Uttanapada could see death personified approach¬
ing him. He put his foot on his head and ascended
that wonder that was as big as a house. (31) At that
moment kettledrums, mrdangas [drums of wor¬
ship] and small drums and such resounded, while
the chief singers of liberation sang and flowers
showered like rain. (32) As he was about to ascend
to the abode of heaven, Dhruva instantly remem¬
bered Sunlti and thought: 'How can I go to the
difficult to attain world above all worlds and leave
my poor mother behind?' (33) Understanding
Dhruva's worries, the two superior beings of en¬
lightenment pointed out to him that she in her di¬
vinity had preceded him. (34) On his way passing
one after the other all the heavenly spheres, he was
covered by even more flowers that here and there
by the demigods were showered upon him from
their heavenly vehicles. (35) In his vimana sur¬
passing the three worlds and even going beyond
the great sages, Dhruva who had attained eternal
life then reached the abode of Lord Visnu. (36)
For certain only those who constantly engage in
welfare activities reach that place which radiating
by its effulgence, illumines and makes radiate all
the three worlds everywhere, and not the ones who
weren't merciful with other living beings. (37)
Peaceful, equipoised, pure and pleasing to all liv-
38 Snmad Bhagavatam - The Story of the Fortunate One
ing beings they of friendship with His devotees
easily reach the abode of the Infallible One. (38)
Dhruva, the son of Uttanapada thus departing with
Krsna finding his purity, became the summit-jewel
of the three worlds. (39) The sphere of the lumi¬
naries [the galaxy] with great force and speed be¬
ing connected unceasingly encircles that place oh
Kaurava [Vidura's family name], like a herd of
bulls moving around a central pole.
(40) Having observed Dhruva's glories the wise
and great lord Narada played his stringed instru¬
ment in the sacrificial arena of the Pracetas, chant¬
ing [the following] verses. (41) Narada sang:
'Thanks to the austerity of this son of Sunlti serv¬
ing her husband so devotedly, we are aware of the
path to our life's destination. With those whom one
calls the followers of the Vedas one is never cer¬
tain of being that eligible, not to mention what one
achieves with the regular protectors of mankind.
(42) He who at the age of five years aggrieved
about the harsh words of the wife of his father so
very much pained in his heart, in pursuance of my
instruction, went into the forest, won over the un¬
conquerable Supreme Master, winning with the
qualities of His devotees. (43) After pleasing the
Lord of Vaikuntha he being only five or six years
old in the shortest possible time attained His pro¬
tection. Any other person cannot even expect to
attain after many, many of such years [of renun¬
ciation] on earth the exalted position that Dhruva,
this son of a ksatriya attained.'
(44) Maitreya said: 'I have told you everything
that you here have asked me about the great and
famous character of Dhruva who is so very much
appreciated by many [a devotee]. (45) [To hear]
this bestows wealth and repute, increases one's
lifespan and is so greatly sacred and auspicious
that one can even attain Dhruva's heaven with it,
pleasing as it is to the mind and glorious in coun¬
teracting all kinds of sin. (46) When one repeat¬
edly listens to it with faith one develops devo¬
tional activities that are dear to the Infallible One
and therefrom there is bound to be the full defeat
of all hindrances. (47) For the one who hears this
story there are the qualities of good conduct and
such, it constitutes [a source of] strength for the
ones who desire it and it is [a breeding ground for]
the honor of those who are thoughtful. (48) Care¬
fully chant in the company of converts in the
morning and the evening the sacred renown and
great character of Dhruva. (49-50) At the time of a
full moon or a new moon, on the day after EkadasI
[the twelfth day of a lunar month], when the
Sravana star appears, at the end of a tit hi [a lu¬
nar day], on a day called Vyatlpata, at the end of
the month or on a holiday [relative to the sun]
you should recount the story to a receptive
audience without desiring remuneration and
take shelter of the lotus feet of Him who is the
Refuge of the Seeker. You will find your mind
then pacified by the soul and thus become perfect.
(51) He who imparts this knowledge to those who
are not aware of the principles of reality, walks the
path of truth and immortality and will be blessed
by the gods for being a kind protector of the seek¬
ers. (52) Oh best among the Kurus, thus was my
description of the activities, the fame and the great
purity of Dhruva who as a child forsaking his toys
and his mother left home and found the shelter of
Lord Visnu.' "
Chapter 13
Description of the Descendants of
Dhruva Maharaja
(1) Sota said [to the rsis at Naimisaranya]: "Hear¬
ing Maitreya's description of Dhruva's ascent to
the abode of Vaikuntha, Vidura's love for the Su¬
preme Lord in the beyond grew and again he be¬
gan to question Maitreya Muni.
(2) Vidura asked: 'Who were they, you called the
Pracetas? Which family they were known by,
whose sons were they oh best among the sworn
and where performed they their sacrifice? (3) I
think that Narada is the greatest of all the devo¬
tees; he saw God before his eyes and described
the procedure of rendering devotional service to
the Lord [in kriya-yoga or the pahcaratrika-
method]. (4) When these men were performing
their sacrificial duties in worship of the Supreme
Lord, the Enjoyer of All Sacrifices was by
Narada described with devotion. (5) Oh brahmin,
be so kind to tell me, so very eager to hear, in full
Canto 4 - Part a 39
all the stories about the Lord
that were narrated there by the
devarsi.'
(6) Maitreya said: 'Utkala, the
son of Dhruva, after his father
departed for the forest, did not
desire the throne of the em¬
peror, his father, with all the
lands and opulence belonging to
it. (7) From the day he was born
he was a most satisfied, unat¬
tached soul, who equipoised
saw the Supersoul as spread
everywhere in the world and all
the world as resting in the Su¬
persoul. (8-9) Because of his
single-minded resolve about the
spirit of the Absolute, the sepa¬
ration from heaven had ended in
the oneness of the Self. A con¬
sequent yoga practice had in¬
creased his bliss that as tire
burned away the karmic impuri¬
ties of his mind. Thus realizing
his constitutional position all
his thoughts were devoted to the
Soul of all Souls. (10) Out on
the road he to the less intelli¬
gent appeared to be like a fool,
blind, deaf, dumb and mad, but
actually his intelligence was
more like a fire with its flames tempered. (11)
Thinking that Utkala had no intelligence and was
mad, the elders of the family and the ministers of
state appointed Vatsara, the younger son of
Bhrami, ruler of the world. (12) Svarvlthi, King
Vatsara's dearest wife, gave birth to six sons:
Pusparna, Tigmaketu, Isa, Urja, Vasu and Jaya.
(13) Pusparna had two wives Dosa and Prabha. Of
Prabha there were the sons Pratar, Madhyandinam
and Sayam. (14) Pradosa, Nisitha and Vyusta were
the three sons of Dosa. Vyusta begot in his wife
PuskarinI a son named Sarvateja [the all powerful
one]. (15-16) His wife, called Akuti, gave birth to
a son named Caksusa who was the [sixth] Manu.
His queen Nadvala bore him [twelve] pure sons:
Puru, Kutsa, Trita, Dyumna, Satyavan, Rta,
Vrata, Agnistoma, Atlratra, Pradyumna, Sibi and
Ulmuka. (17) Ulmuka begot six very good sons
in PuskarinI [who had the same name as her
predecessor]: Anga, Sumana, Khyati, Kratu,
Angira and Gaya. (18) The wife of Anga,
Sunltha gave birth to Vena who was very
crooked. Disappointed about his bad character
the wise king Anga left the city [to live in the
forest], (19-20) He [Vena] was cursed by the
sages whose angry words struck him like thun¬
der. After that had happened he died. Being
without a king all the inhabitants of the world
were pestered by thieves and rogues. They then
churned his right arm [his 'hand'], upon which a
partial incarnation [cimsa-avatara] of Narayana
descended called Prthu, who became the origi¬
nal Lord of the Earth.
40 Snmad Bhagavatam - The Story of the Fortunate One
(21) Vidura said: 'With King Anga being such a
reservoir of good qualities and a saintly person, a
lover of brahminical culture and a great soul, how
could his son be so bad that he became indifferent
and left? (22) Why did the sages conversant with
the religious principles who saw Vena's faults, de¬
sire to pronounce the brahmin's curse against him,
while it was the king who carried the rod of pun¬
ishment? (23) The king is never to be insulted by
the citizens however sinful he may be, because he
by his personal influence maintains the power of
all the local officials. (24) Please describe to me,
your faithful devotee oh brahmin, all there is to
say about the activities of the son of Sunltha, for
you are well conversant with [the things of]
heaven and earth.'
(25) Maitreya replied: 'King Anga once executed a
great asvamedha sacrifice, but to that great offer¬
ing all the godly ones never attended despite of the
fact that they were invited by the officiating brah¬
mins. (26) Puzzled about it they then told the in¬
stigator of the sacrifice: 'The godly ones do not
accept the oblations in the fire of the priests. (27)
Oh King, there is nothing impure about the offer¬
ings that you with great care collected, nor is there
anything wrong with the proper execution of the
mantras by the qualified brahmins. (28) In this
connection we cannot find the least insult or ne¬
glect in respect of the godly ones because of
which the God-conscious who are to witness the
sacrifice, wouldn't accept their share.'
(29) Maitreya said: 'King Anga, the performer of
the sacrifice, was very depressed after hearing
what the twice-born said. He then with their per¬
mission addressed the priests to be informed by
them: (30) 'Being invited the ones of God are not
going to [attend the sacrificial ceremony and] ac¬
cept their share of the offerings. My dear priests,
please tell me what offense I have committed.'
(31) The leading priests said: ‘Oh god of man, in
this life you haven't even committed the slightest
sin, but in your previous life there was a sin because
of which you in this life are without a son. (32)
Therefore we who wish you all good fortune say to
you: execute the sacrifice to get good offspring oh
King, when you worship the Lord, the enjoyer of
the sacrifice, with the desire to get a son, He will
grant you one. (33) Thereupon all the men of God
will accept their share of the sacrifice, because for
the purpose of [getting] a son then evidently the
Supreme Personality has been invited. (34) The
Lord being worshiped will award the person what¬
ever he desires; according to the way He is re¬
spected by the people they will reap the fruits.'
(35) Thus having decided the learned ones offered
rice cake in the fire of the Lord of the Flames, for
the king to get a son. (36) From the sacrificial fire
a person in white garments appeared with a golden
garland and a golden pot in which he carried rice
boiled in milk. (37) He, the king, firmly rooted in
the noble mind, with the permission of the learned
took the in milk boiled rice in his joined palms and
offered it, after smelling with great delight, to his
wife. (38) The childless queen eating from the
food that would give her a child, indeed was im¬
pregnated by the husband and thus she in due time
gave birth to a son. (39) That boy appeared partly
following in the footsteps of his death-oriented,
maternal, irreligious grandfather. He therefore be¬
came an offender of the holy duty. (40) He used to
take up his bow as a hunter and go into the forest
to kill innocent deer. Thus all the people cried:
'There he is, the cruel Vena!' (41) While playing in
the playground with boys of his age he very cru¬
elly violently killed them mercilessly as if he
slaughtered animals. (42) Seeing how cruel his son
was, the king by different means of punishment
couldn't get a grip on him and thus he became
greatly aggrieved thinking: (43) 'They who are
without a son probably have worshiped God [in a
previous life], they do not have to suffer this un¬
bearable sorrow to live at home with such a bad
son. (44) From a bad son's sinful reputation and
unrighteousness there will be a great discord
among the people who all constantly will live in
fear. (45) Who would want such a so-called son?
What he no doubt means to the soul is bondage to
illusion; which intelligent man would value a son
who brings misery to one's family life? (46) I
think it's better to have a bad son than a good one.
The grief one has because of him will lead to de¬
tachment from one's household that is the source
Canto 4 - Part a 41
of all misery, for it turns the life of a mortal man
into a lot of trouble.'
(47) Thus grown indifferent the king, unable to
sleep, got up in the middle of the night to forsake
his home that was so opulent because of the bless¬
ings of the great souls. Not noticed by anyone he
left Vena's mother who was fast asleep. (48) As
soon as was understood that the king, no longer
caring, had left, all the citizens, priests and minis¬
ters, friends and the rest of the people searched the
earth in great bereavement, just like inexperienced
yogis looking for what's hidden within the person.
(49) Not finding a trace of their father of state oh
Kaurava, the citizens returned disappointed to
their city and informed with tears in their eyes,
after offering their respects, the assembled sages
about the absence of the king.'
Chapter 14
The Story of King Vena
(1) Maitreya said: 'The sages headed by Bhrgu
who always aspired the welfare of all the people,
understood that the citizens with the king being
absent were doomed to live on the level of ani¬
mals. (2) The men of wisdom called for the
mother of Vena Sunltha and then enthroned him
[Vena] as the master over the world, even though
the ministers didn't agree. (3) Hearing that King
Vena had ascended the throne the thieves, know¬
ing that he was a most severe punisher, hid them¬
selves immediately like rats afraid of a snake. (4)
King Vena having ascended the royal seat was
very proud of the eight kind of opulences [bhaga,
see 3.24: 32] and considered himself to be the
greatest. Impudently he began to insult the great
personalities. (5) Thus blinded by power he, as
proud as an uncontrolled elephant, mounted a
42 Snmad Bhagavatam - The Story of the Fortunate One
chariot and traveled around creating fear in heaven
and on earth. (6) Not permitting the performance
of any sacrifice, that charities were given or that
any butter was offered in the fire oh twice-born
one, he thus beating his kettledrums everywhere
put an end to all religious rituals. (7) When the
sages who always had performed the sacrifices
saw what the great rogue Vena did, they consid¬
ered it a threat to the common people and out of
compassion talked about it. (8) 'Like a log burning
from both sides, the common people alas from
both the sides of the king and the thieves and
rogues are in great danger. (9) Because we were
afraid to be without a king Vena has been crowned
although he was not qualified and now there is
also the threat of danger from his side. How can
the living beings be happy now? (10) Vena, born
from the womb of Sunltha, has grown into a mis¬
chievous character, just like a snake that main¬
tained with milk even attacks the one who feeds
him. (11) With him appointed king there is no
doubt that he desires to harm the citizens, but in
order not to suffer the consequences of his sins we
nevertheless should try to pacify him. (12) Know¬
ing Vena's unrighteousness we nevertheless have
made him king. If he's not amenable to our pacify¬
ing words, he for his evildoing will burn by public
condemnation just as we will burn him by our
prowess.' (13) Thus having decided the sages ap¬
proached Vena concealing their anger. Pacifying
him with kind words they spoke to him.
(14) The sages said: ‘Oh best of the royals! Please
try to understand that what we are about to tell you
oh King, and which will increase your lifespan,
strength and good repute oh best one. (15) To
those persons who free from attachment in their
words, mind, body and intelligence acted accord¬
ing to the religious principles, the worlds will be
given that are free from misery; they will find lib¬
eration and lasting happiness. (16) May you not
lose that spiritual life oh hero of the people, the
king who misses that which is the cause of pros¬
perity will lose his sway. (17) Oh King, the royal
rule protecting the people against mischievous
officials, thieves and rogues may for that reason
collect taxes and enjoy this world as well as the
next. (18) It is in those kingdoms in whose cities
the Supreme Lord, the enjoyer of all sacrifices, is
worshiped, that the people following the
vorndsrama system [of vocations and age groups]
will act according to their nature. (19) The Fortu¬
nate One, the original cause of the cosmic mani¬
festation, will be pleased with that king oh noble
one, who in his position of power is of the Soul
that keeps the entire universe together. (20) With
Him, the Controller of the Controllers, being sat¬
isfied, one can achieve the impossible and there¬
fore the people are everywhere with their pre¬
ferred lead [their gods, kings and idols] by all
means with the greatest pleasure all performing
sacrifices for Him. (21) It is He who with all the
deities that are worshiped is the recipient. He is
the sum total of the Vedas, the owner of all means
of worship and the goal of all austerity. Therefore
oh King, you should to your greater honor and
self-interest direct your countrymen to perform
worship by means of the different kinds of sacri¬
fices. (22) When the brahmins in the kingdom are
of devotional service, all the enlightened ones
that are part of the Lord, are properly respected
and will, most satisfied, grant the desired result.
Oh hero, you should not fail to respect them.'
(23) Vena replied: 'Oh how childish you all are in
taking irreligious principles for religious ones. In
fact you forsake the father who feeds you being
unfaithful with another love. (24) They who igno¬
rantly of disrespect don't realize that the Lord is
there in the form of the king, can't find happiness
in this world nor after they died! (25) What now is
the name of that enjoyer of sacrifice unto whom
you direct your great devotion? Like with a bad
woman relating to her paramour you fall short in
affection for [your king,] the husband! (26-27)
The creator, the maintainer, the destroyer, the king
of heaven, the god of the wind and the god of
death; the god of the sun, the god of the rains, the
god of the treasury and the god of the moon; the
god of the earth, the god of the fire and the god of
the waters; all these and also other powers capable
of blessing and cursing abide in the body of the
king, the king comprises all the gods. (28) For that
reason oh learned ones, you should worship me in
your rituals and not be envious. Use those means
for my sake, there is no one else to worship as the
prime enjoyer of what is offered.'
Canto 4 - Part a 43
rogues. (41) An equipoised and peaceful brahmin
who grossly neglects the ones afflicted is sure to
lose the spirit, just like losing water from a broken
pot. (42) The family line of the saintly King Anga
should not be broken, for the semen of the kings
of this family was so productive that they enjoyed
the shelter of Kesava [He with the beautiful curls].
(43) Thus the wise men decided to churn the
thighs of the dead king with great force. There¬
upon a person named Bahuka [the dwarf] was
bom. (44) He was as black as a crow, very short in
every way with very short legs and arms, had big
jaws, a flat nose, reddish eyes and copper-red hair.
(45) Having appeared he meekly bowed before the
sages inquiring: 'What can I do for you?' 'Please
sit down' they replied and thus, oh best one, he
became thereafter known as Nisada. (46) His de-
(29) Maitreya said: 'With all respects offered
not acceding to the request of the sages, the one
whose intelligence was perverted and who most
sinfully had strayed from the path, was thus bereft
of all good fortune. (30) All the brahmins felt in¬
sulted by him who thought himself to be so very
learned. Frustrated in their polite request oh
Vidura, they became very angry with him: (31)
'Put him to death, to death, this king, this sinner,
this dreadful nature who very soon will turn the
whole world into a heap of ash if we let him live.
(32) This man full of impiety, doesn't deserve the
exalted throne as the god of man. He
shamelessly insults Lord Visnu, the mas¬
ter of all sacrifices! (33) Who else but that
miserable Vena would be such a blas¬
phemer of Him by whose mercy all opu¬
lence is received?' (34) Thus decided to
put him to death they showed their anger
and by the sound of their reproach [say¬
ing Hum 1 ] ended the life of Vena, [the
king] who was dead in his blasphemy
against the Infallible One. (35) After the
sages had returned to their hermitages
Sunltha in her lamentation preserved the
body of her son by means of chanting
mantras.
(36) Once, when the sages were bathing
in the waters of the Sarasvatl and offering
oblations in the fire, they sitting on the
bank of the river began to discuss the
question of truth. (37) They then told
each other that they had noticed that dis¬
turbances were developing that created
fear among the people; wouldn't the citi¬
zens without a ruler suffer the misfortune
of having a world full of thieves and
rogues? (38) Evidently, as the wise were
considering this, wherever one looked
dust clouding the sky could be seen
caused by the running of plundering
criminals. (39-40) They then realized
their fault: the disturbance of the common
people whose riches were plundered, was due to
the death of him who was their protector. With the
state full of thieves and murderers and bereft of a
king, they despite of being aware of all the evil
that took place, couldn't manage to subdue the
44 Snmad Bhagavatam - The Story of the Fortunate One
scendants were thereupon called the Naisadas.
They inhabited the hills and forests because they,
being born from Vena and with Nisada taking the
burden of all the sins, were feared.'
Chapter 15
King Prthu’s Appearance and
Coronation
(1) Maitreya said: 'Thus the brahmins again
churned the arms of the king who had no son and
from that action a couple took birth. (2) About that
couple being bom the sages conversant with the
Vedas said that they were very happy, knowing
that it concerned an ['dvesa'-]expansion of the Su¬
preme Lord. (3) The sages said: 'This man is an
expansion of the Supreme Lord Visnu who main¬
tains the world and this woman is Laksml, the
Goddess of Fortune who is an inseparable, integral
part of the Original Person. (4) This male will be
the first among the kings and will spread his repu¬
tation under the name of Prthu [the one of the
earth], becoming widely renown as the Great
King. (5) This female as a goddess of all good
qualities will enhance the beauty of her orna¬
ments with the magnificence of her teeth; she
will be named Arci and will attract Prthu with
her great beauty. (6) He as a partial, direct repre¬
sentative of the Lord is born with the desire to
protect the entire world and she took birth as the
inseparable goddess who is very attracted to him.'
(7) Maitreya said: 'The learned ones praised him,
the singers of heaven chanted, the perfected ones
showered flowers and the girls of heaven were
dancing. (8) Filling the air with vibrating conches,
bugles, drums and kettledrums and such, all the
godly, the sages and the elderly of all sections of
society gathered there. (9-10) Brahma, the master
of the universe, accompanied by the godly arriving
there together with all the leaders of the enlight¬
ened world, saw on the right hand of that son of
Vena, the mark of Visnu carrying the club. His two
feet also showed the [marks of the] lotus flower
and thus he was certain that he dealt with a par¬
tial appearance of the Lord who with His invin¬
cible disc [as a mark in His hand] as a plenary por¬
tion represents the Supreme Interest. (11) The
brahmins attached to the rituals arranged for his
coronation and thus the people for his sake from
everywhere collected the different means for per¬
forming the ceremony. (12) The rivers, the seas,
the mountains, the serpents, the cows, the birds
and the animals, the sky, the earth and all living
beings contributed with different kinds of gifts.
(13) He was thus crowned the Maharaja. Exqui¬
sitely dressed and fully ornamented he together
with his nicely jeweled wife Arci appeared like a
fire beyond compare. (14) The keeper of wealth
Kuvera, presented to him a royal throne made of
gold oh hero and Varuna gave him an umbrella as
brilliant as the moon which constantly showered a
mist of water droplets. (15) Vayu on his turn gave
him two camaras [whisks] made of hair, Dharma a
garland that added to his name and fame, Indra
gave a very valuable helmet and Yama gave him a
scepter to rule the world. (16) Brahma armed him
with spiritual knowledge, his wife Bharat! the
Goddess of Learning [Sarasvatl] gave a transcen¬
dental necklace, the Supreme Personality [Hari,
Visnu] gave him a Sudarsana disc and His wife
Laksml gave him imperishable opulence. (17)
Lord Siva came with a sword decorated with ten
moons and Durga gave a likewise shield showing
a hundred moons. The moon god gifted horses of
the finest breed and the demigod Visvakarma do¬
nated a very beautiful chariot. (18) Agni gave a
bow made of horn, Surya gave arrows as brilliant
as sunlight, Bhumi [the Goddess of the Earth]
gave slippers that empowered him with mystic
union and the gods of the heavenly planets pre¬
sented him flowers day after day. (19) The art of
drama, singing the finest songs, playing musical
instruments as well as the ability to make things
appear and disappear, were given to him by the
space travelers. The great sages blessed him with
infallibility and the god of the ocean produced a
conch shell for him. (20) The seas, the moun¬
tains and the rivers provided him passage for his
chariot and professed bards and officials of
prayer and praise presented themselves hailing
him in verses. (21) Seeing them engaged in their
offerings, the greatly powerful son of Vena spoke
as follows, smiling with a voice as grave as the
thunder of clouds.
(22) King Prthu said: ‘Oh dear bards, men of
Canto 4 - Part a 45
prayer and men of praise, the words of your ad¬
dress are in vain. The way I am now present in this
world 1 do not show all these possible qualities.
Thus why praise me for being the shelter? These
words should never be applied to me. (23) There¬
fore offer those prayers some future time when my
qualities that you spoke about can be sufficiently
appreciated oh gentle reciters. People of honor
who correctly discuss the qualities of the Supreme
One who is glorified in the scriptures, never offer
those prayers to a detestable human being. (24)
Someone who causes followers to extoll him for
talents that he as a lord and master could have but
in reality does not have, is deceptively engaged
and a fool not to realize that people insult each
other that way. (25) The ones in power certainly
don't like it to be praised. Despite of being very
famous, they are modest: [they know] that as
magnanimous as they are in their heroic deeds,
they are just as well abominable. (26) Oh you
people led by practices of praise, when we just
now are not of any fame in the world or of any
praiseworthy action, how then could I engage you
in songs of praise for me as if you were children?'
Chapter 16
King Prthu Extolled
(1) Maitreya said: 'The professional reciters, con¬
tent about hearing the king
speak these nectarine words,
praised him therefore ac¬
cording to the instructions of
the sages: (2) 'We are at a
loss to describe in full the
glories of you who as the
foremost godhead has de¬
scended out of your own
mercy. Despite of the fact
that you appeared from the
body of Vena, your glories
bewilder the minds of the
foremost speakers. (3) Nev¬
ertheless we will, in accord
with what the wise have told
us to do, try to put the name
of King Prthu, [of you who
are] famed for being a partial
incarnation of Lord Visnu, in
the sweetest words. Encour¬
aged in our attention for the
liberality and praiseworthi¬
ness of your activities, we
shall do our best to sing your
praises. (4) This king will as
the best defender of the faith
incite the entire world to fol¬
low dutifully. Apart from being the protector of
the regulative principles of human nature he is
also the chastiser of all who act against them. (5)
He is the one and only who carries all the forms of
all local deities within himself. Based upon that
justice each and everyone high and low in due
course of time will receive his proper share and
prosper therefrom. (6) All the riches this king ex¬
acts will by him in due course of time be equally
distributed over all living beings, just like the all-
powerful sun god distributes his rays. (7) He as the
king will take up the duty of mother earth to be
46 Snmad Bhagavatam - The Story of the Fortunate One
always kind to the aggrieved and tolerant towards
the people who trample her face. (8) As easy as
Indra answers with rain when there is a shortage
of water and the living entities have to suffer, that
divine man of God, this embodiment of the Lord,
will protect the citizens. (9) The whole world will
thrive on the glances and bright smiles of his
beautiful and affectionate moonl ik e face. (10) The
policies of this king are unseen, his actions are
confidential and secret, his accomplishments are
hidden and there is no limit to his treasury. His
soul, as the only reservoir of all good qualities,
will be covered just as it is with [the position of]
Varuna, the king of the seas. (11) Bom from Vena
like fire from firewood, he is difficult to approach
and unbearable [for his enemies]. When one ap¬
proaches him he stays at a distance. No one can
defeat him. (12) He as the neutral witness oversees
the activities inside as well as outside of all living
beings, just [as inseparable] as the life breath is of
all the embodied beings. (13) Walking the path of
righteousness, he will not think of punishing the
son of his enemy when he is not to be punished,
nevertheless he will punish his own son if he de¬
serves it. (14) Like the sun god shining his light
everywhere, the circle of the influence of Prthu
will unimpeded remain the most powerful up to
Manasa mountain [the arctic region], (15) The en¬
tire world will be pleased by his personal activities
and will therefore call him 'the King Happy to the
Mind of the Citizens'. (16) Firm in his determina¬
tion and always truthful, he in favor of the brah-
minical and of service to the elderly, is the one of
respect and the caring parent for the afflicted with
whom all living beings seek their shelter. (17) He
is as respectful towards other women as he is to¬
wards his mother, unto his own wife he is like the
other half of his body, unto the citizens he is like
an affectionate father and he is a servant unto
those who preach the word of God. (18) All who
are embodied are as dear to him as himself, he
increases the pleasure of his friends and he inti¬
mately associates with those who are free from
attachment. This king is the hand chastising the
wicked. (19) He who is unmistakably the un¬
changing Supreme Lord over the three worlds,
descended as a partial [saktycivesa] expansion of
the Supersoul. He regards [the false security of
confiding in] the variegatedness of matter as
meaningless, for such a notion is born from
nescience. (20) From the earliest light of day over
the hills on, he as the king of the world, uniquely
heroic will protect the globe as the master of all
gods of men. From his victorious chariot uphold¬
ing the bow, he will be all around from the south
[to the north] like the sun passing [every year from
south to north in the celestial sky]. (21) For certain
all kings of all places will present themselves be¬
fore him. With the locally worshiped deities the
wives of these kings will consider him the Origi¬
nal King who wields the weapon of his disc in
defense of his [His] reputation. (22) He will milk
the earth whom one knows in the form of a cow,
as an extraordinary king and progenitor [the
Prajapati] he will provide facilities for the popu¬
lace and for a pastime he will simply by the
pointed ends of his bow level the mountains by
breaking them apart in preparing the earth [for
agriculture], just like Indra, the king of heaven did
[hitting the mountains with his thunderbolt]. (23)
When he vibrating his bow of horn like a lion
keeping his tail high personally travels the earth,
he invincible in battle will drive all warmongers
everywhere into retreat. (24) The moment this
king will have performed a hundred asvamedha
[horse] sacrifices at the source of the Sarasvatl
river, his horse during the last of the hundred sac¬
rifices there will be stolen away by Lord Indra.
(25) He will meet the worshipable Sanat-kumara
alone in the garden of his palace and will, with his
devotion being of worship, achieve the uncon¬
taminated, transcendental knowledge by which the
Spirit of the Absolute Truth is enjoyed. (26) He
will hear about the reputation far and wide of his
chivalry as Prthu, the king of supreme power, be¬
ing put in so many words in the form of songs and
narrations. (27) Conquering [his opponents] eve¬
rywhere with no one checking him he will, by the
grace of his own prowess, uproot the miseries of
the citizens. He will be glorified as the greatest
soul by the leaders of the godly and the godless
and become the lord of the world.'
Chapter 17
Prthu Maharaja Gets Angry with the
Earth
Canto 4 - Part a 47
(1) Maitreya said: 'After the son of King Vena thus
had been glorified for his qualities and actions as a
manifestation of the Supreme Lord, he pleased
those who had spoken with gifts and honored them
with praises. (2) The brahmin leaders, the other
castes, the servants, the ministers, the priests, the
citizens, all his subjects, the different communities
and his admirers he all properly respected.'
(3) Vidura said: 'Why did Mother Earth who has
so many forms, assume the form of a cow? And
with King Prthu milking her, who was there as the
calf and what was the milking pot? (4) How lev¬
eled he her [the goddess] who by nature is sloped
and for what reason stole the godhead (Indra) the
sacrificial horse? (5) Oh brahmin, what state was
attained by the saintly king after he from the
mighty Sanat-kumara* who is so well versed in
Vedic lore had received the practical knowledge?
(6-7) Please, your goodness, narrate to this so very
attentive devotee everything else about the Su¬
preme Personality of Krsna whom we know as
Adhoksaja [the One beyond the senses] and who
as the son of Vena milked the earth in the form of
that cow. It undoubtedly is a pleasure to listen to
the stories about him who from the piety of his
previous incarnation arrived at such powerful and
glorious activities.'
(8) Suta said: "Thereupon saint Maitreya very
pleased with Vidura being so inspired by the nar¬
rations about Vasudeva, praised him and replied.
(9) Maitreya said: 'When King Prthu was en¬
throned by the brahmins my best, and declared to
be the protector of the people, the citizens suffered
a shortage of food. They with their bodies emaci¬
ated because of the hunger then approached him,
the protector of the surface of the earth, in order to
inform him.
(10-11) ‘Oh King, suffering a hunger that burns
like a fire in the hollow of a tree, we today have
come to you to take shelter with you. For you are
the appointed person and master to be consulted
who must give the orders. Please your Majesty, try
48 Snmad Bhagavatam - The Story of the Fortunate One
therefore to provide us who suffer from hunger oh
master over all rulers of men, with food. If you
don't act as the protector of the people and the
leader of the food supply, we will perish!'
(12) Maitreya said: 'Prthu hearing the citizens la¬
menting their pitiable condition, for a long time
contemplated oh best of the Kurus, and discovered
the cause. (13) Having arrived at that conclusion
he with intelligence took up his bow and fixed,
like he was the angry Lord of the three Cities
[Lord Siva who once pierced three fortresses with
one arrow], an arrow on it and aimed at the earth.
(14) When the earth saw that he had taken up his
bow and arrows, she, having turned into a cow,
fled away trembling as afraid as a deer chased by a
hunter. (15) With his eyes turned red of anger
chasing the cow, the son of Vena then laid an
arrow on his bow wherever she fled. (16) Seeing
the king coming after her with his weapons raised,
the goddess ran randomly in all the four direc¬
tions, fleeing hither and thither wherever heaven
meets earth. (17) Just like man unable to escape
from death, she nowhere in the world being able to
escape from the hand of the son of Vena, finally
turned back, very scared and very saddened at
heart.
(18) She said: 'Since you are now the great one of
fortune oh knower of the religion, oh shelter of the
afflicted, please save me. For Your Majesty is
there for the protection of the living. (19) Why is
it that you want to kill the very person so poor
who is without any sin? How can you wish to kill
a woman like me, you whom one considers a
knower of the principles? (20) If no one should
ever strike a woman, not even when she is sinful,
how much more wouldn't that be true for a per¬
sonality like you oh King, a human being so full
of mercy and affection for the poor? (21) If you
break me, this very strong boat carrying all the
world, how can you hold yourself and your people
afloat then?'
(22) King Prthu replied: ‘Oh dear source of
wealth, with you not obeying my rules I will have
to kill you because you, who do accept your share
of the offerings, do not provide us with the pro¬
duce. (23) You eat the greenest grass daily but we
are never certain of the milk provided by your
udder. Is it not demanded to administer punish¬
ment to a cow that is indubitably in offense? (24)
Not very intelligent disobeying me you do not
yield the seeds for the plants, herbs and grains for
us, which originally were formed by the Creator
but now are hidden by you inside of you. (25) To
put an end to the misery of all the distressed who
suffer from hunger, I will now cut your flesh to
pieces with my arrows. (26) Whether it concerns a
man, a woman or an eunuch, kings who kill him
who as the lowest of all is after his self-interest
with no compassion for other living beings, are
not really engaged in killing. (27) You, so foolish
and conceited, prove yourself to be a cow of illu¬
sion. I will thus with my arrows cut you to pieces
as small as grains, for I, by the power of my yoga,
will personally uphold all these citizens.'
(28) Being that angry he had assumed the form of
death personified. The surrendered planet earth
who had to tremble all over, then with folded
hands spoke. (29) The earth said: 'My respects for
the Transcendence, the Original Person who by the
material energy expanded into a variety of forms.
Unto that source of the qualities I offer my obei¬
sances, unto that original form of Him who with
all of His love and actions as a doer Himself is
never affected because He is not bewildered by the
waves of the ocean of matter. (30) He by whom I
as an abode for all living beings was created as a
combination of the different modes and elements,
He in His own right ready with His weapons be¬
fore me wants to kill me now, but what other shel¬
ter should I resort to but Him? (31) As the One
who in the beginning by His inconceivable po¬
tency created all these moving and nonmoving
entities and offered them the protection of His
shelter, You who by that same maya now proves to
be him, this king, how can You, who wants to of¬
fer protection as someone strictly following the
principles, wish to kill me? (32) Because of His
unconquerable potency no doubt the plan of the
Supreme Master is never clear to human beings
who always fall short. He indeed who by His in¬
conceivable powers and lordship caused the crea¬
tor and his creation, is the One in the many. (33) I
offer Him my obeisances who is the cause of the
creation, dissolution and maintenance of this
Canto 4 - Part a 49
world, Him who by dint of His powers is the cause
of the physical elements, the senses and the con¬
trolling demigods, the intelligence and the identi¬
fication with matter, unto Him who manifests and
restricts these energies and is the transcendental
Original Personality and Cause of all Causes. (34)
It was You who factually created this world con¬
sisting of the elements, the senses, the mind and
the heart oh Powerful One, oh Unborn One. It was
You who as the original boar [Varaha] maintaining
me, lifted me from the lower regions out of the
water. (35) Having put me on top of the water with
the living entities standing upon me as in a boat,
You, who indeed want to offer protection, as a
hero have become the keeper of the earth. And
now You want to kill me with shaip arrows be¬
cause of [missing] my milk! (36) The ways and
activities of Your divine incarnations can never be
fully understood by living beings like me or by
common people whose minds as a consequence of
Your energy are bewildered by the modes. My
obeisances for all that You are, You who brings
renown to the heroes themselves.'
*: Today there are four main disciplic successions
in India: the Kumara-, Brahma-, LaksmI- and
Siva- sampradayas. This underlying translation
has originated from the Brahma -sampradaya.
Chapter 18
Prthu Maharaja Milks the Earth
(1) Maitreya said: 'After mother earth thus had
offered King Prthu prayers, his lips were still
trembling of anger. She in fear then managed to
come to her senses and spoke again: (2) 'Please
pacify your anger oh King, understand that what I
said, I've said as someone who as an intelligent
person, just like a bumblebee, gathers the essence
from everywhere. (3) By the great sages who real¬
ized the truth methods were found and applied for
the common people to have a better life in this
world as well as the next. (4) For anyone who
fully follows the principles that are traditionally
taught to the inexperienced who live by their faith,
it is very easy to enjoy what was aimed at. (5) He
who in neglect [of the traditions] not knowing the
facts engages on his own initiative, will in pursu-
50 Snmad Bhagavatam - The Story of the Fortunate One
ing his goals see himself fail again and again. (6)
Oh King, all the herbs and seeds that in the past
were created by Lord Brahma and are cherished
by me, we see now in the hands of irresponsible
people who have no respect for the spiritual prac¬
tice. (7) Not being taken care of and neglected by
local rulers like your goodness, I have for this
world that has fallen into thievery, hidden all the
herbs and seeds that are needed for the offerings.
(8) Because of being hidden within me for such a
long time those herbs and seeds have deteriorated
and thus your Majesty should take them out the
way it is prescribed. (9-10) Oh hero, arrange for a
calf of mine, from my affection for it I will, if you
also arrange for a milking pot and a milkman, ful¬
fill all your desires for milk for each of you. I will
as well, oh mighty-armed one, oh protector of the
living beings, provide for the food you wanted for
feeding yourself, if you so desire. (11) You will
also have to engage in leveling me, the earth, oh
King, so that the waters that fell from the sky by
the mercy of the godhead, outside of the rainy sea¬
son have not flown away oh mighty one.'
(12) Thinking of the pleasing and good words of
the earth, the king wisely set himself with a calf to
the task and obtained thus milking, all grains and
herbs. (13) Everywhere else other men of intelli¬
gence also took out the essence and likewise cared
[for a calf] to milk from Prthu's planet earth what¬
ever they wanted. (14) Oh good one, the sages
milking the goddess with their senses [as the
milking pot], produced, by dint of sage Brhaspati
as the calf, milk in the pure form of Vedic hymns.
(15) Producing from Indra, the king of heaven, as
the calf, the godly milked into a golden pot the
nectar of the milk of mental power and the
strength of the body and the senses. (16) The sons
of Diti, the enemies of God, produced with
Prahlada as the calf, with the most important
[devotee] among the godless, the milk of fer¬
mented and distilled beverages in an iron pot. (17)
The singers and denizens of heaven produced with
him who was named Visvavasu as the calf, into a
vessel in the form of a lotus the milk of sweet mu¬
sic and beauty. (18) The most fortunate demigods
responsible for the funeral rites, with great faith
produced with Aryama from the realm of the an¬
cestors the milk of the offerings of food into an
unbaked earthen pot. (19) The perfected ones and
the scholars and such [Vidyadharas] appointing
Kapila as the calf and with the ether [as the milk¬
ing pot] produced the knowledge of proceeding at
will with yogic mystic powers [siddhis]. (20) Oth¬
ers endowed with magical and mystical powers
[the Kimpurusas] produced with Maya [a demon]
as the calf and with concentration [or dhcirana as
the milking pot] the milk of the wondrous ability
of making the body invisible. (21) The descen¬
dants of Kuvera, the demons, ghosts and witches
[respectively the YaksasYaksas, Raksasas, Bhutas
and Pisacas] who are all habituated to eating meat,
with Lord Siva's incarnation Rudra [Bhutanatha]
as the calf, milked out a beverage made of blood
in a pot of skulls. (22) So also the snakes with and
without hoods, the scoipions and the constrictor
snakes, produced with Taksaka, their chief, as the
calf, the milk of poison in the pot of the snake pit.
(23-24) The four-legged creatures produced with
the bull carrier of Lord Siva [Nandi] as the calf
from the green grasses their milk in the pot of the
wilderness. The other sharp toothed animals, the
predators, with the lion as their calf milked out the
flesh of other beings and the birds with Garuda as
their calf produced in the pot of their own body
the milk of the moving [insects and worms] and
nonmoving living beings [the plants and grasses],
(25) With the banyan tree as their calf the different
trees produced milk in the form of their juices
while the hills and mountains with the Himalayas
as the calf produced the various minerals of their
peaks. (26) With the leaders as the calves and with
each his own specific milking pot thus from the
planet Earth ruled by King Prthu the milk was
produced of everything that one needed.
(27) Oh chief of the Kurus, milking the earth with
the different calfs, pots and milkers, thus by Prthu
and the others following his example, the milk
was obtained of all the different forms of food
needed to sustain the living entities. (28) King
Prthu, being very pleased with all desirables pro¬
duced as milk, full of affection thereafter treated
the planet earth as if she was his own daughter.
(29) The emperor, the mighty son of Vena, with
the power of his bow had broken up all the hilltops
of the entire earth and thus had leveled [cultivated]
her almost completely. (30-31) And so the Su-
Canto 4 - Part a 51
preme Lord present on this earth as the son of
Vena was as a father to the citizens in employing
them and preparing at different locations for num¬
bers of suitable dwellings according to the need:
villages, cities, settlements and forts of different
kinds as also habitations for the milkmen, pens for
livestock, camps, mines, agricultural towns and
mountain hamlets. (32) Before Prthu there was on
this earth certainly never this kind of planning of
towns and villages; one used to live everywhere
unrestricted as one liked.'
Chapter 19
King Prthu’s One Hun¬
dred Horse
Sacrifices
(1) The sage Maitreya said:
'Thereafter he, the king, in the
land of Manu known as
Brahmavarta, where the Saras-
vatl flows to the east, then initi¬
ated the performance of a hun¬
dred horse sacrifices. (2) Faced
with this most powerful excel in
fruitive action King Indra, who
himself had performed a hun¬
dred sacrifices, could not tolerate
the great ceremonies of sacrifice
of King Prthu. (3) It was there
that directly the enjoyer of all
sacrifice, the Supreme Lord
Visnu, the transcendental con¬
troller who is the proprietor, the
teacher of all the world and eve¬
ryone's soul, would show Him¬
self. (4) Together with Brahma
and Siva and all the local rulers
with their followers, He is
praised by the inhabitants and
singers of heaven and the wise.
(5) The perfected and the ones
rooted in learning, the descen¬
dants of Diti, the fruitive work¬
ers and the guardians of wealth
attended there headed by Nanda
and Sunanda, the most respectful associates of the
Lord. (6) All the great devotees who always serve
Him with diligence assembled there: the masters
of yoga lead by Sanaka [the Kumaras], Kapila,
Narada and Dattatreya. (7) Dear son of Bharata,
because of that meeting the land fulfilled, alike the
cow that produces all the milk, all wishes by yield¬
ing as desired every object that the sacrificer
needed. (8) The rivers carried all the water needed,
there was milk, curd and the food of other dairy
products and the trees with their big bodies bore
fruits and dripped with honey. (9) The people of
52 Snmad Bhagavatam - The Story of the Fortunate One
all places along with their governors brought for¬
ward presentations of the four kinds of foodstuff
[what is chewed, licked, sucked and drunk] and
heaps of jewels from the hills and oceans. (10)
Thus King Prthu abiding by the Lord beyond the
Senses, was the most opulent person, but the great
Lord Indra, being envious, formed a hindrance.
(11) Being that envious he unseen stole the sacrifi¬
cial animal when the son of Vena was performing
the last horse sacrifice meant to please the Lord of
all Sacrifices. (12) Indra impersonating as a liber¬
ated soul and thus most confusingly presenting
irreligion as religion, was spotted by sage Atri and
then hurried away into the sky. (13) The son of
King Prthu, a great hero, encouraged by sage Atri
to kill him, became very angry and shouted: 'Wait,
just wait!' (14) But when he saw that he was wear¬
ing the dress that is considered religious, had knot¬
ted hair and a body smeared all over with ashes,
he could not release an arrow at him. (15) My best
one, the son of Prthu having refrained from killing
was by sage Atri admonished to do it nevertheless
since the great Indra had sunken as low as to im¬
pede the performance of a yajna. (16) Thus being
ordered the son of Prthu, who was as angry as the
king of the vultures was with Ravana, began to
chase Indra who hastily moved away at a distance.
(17) With him in pursuit, Indra vanished abandon¬
ing the horse as well as his false dress. The great
hero then brought the animal of his father back to
the sacrificial arena.
(18) Oh master [Vidura], seeing the reality of his
wonderful action the great sages honored him ac¬
cordingly with the name Vijitasva [he who won
the horse]. (19) But not seen under the cover of a
dense darkness he had created, the mighty King
Indra again took the horse away from the sacrifi¬
cial block where it was chained in golden shack¬
les. (20) When Atri pointed out that he hurried
away in the open, the hero this time seeing him
holding a staff with a skull at the top, [again]
couldn't manage to kill him. (21) With Atri ad¬
monishing him to go after him he in anger had
fixed an arrow but the independent Indra who gave
up the horse and the apparel [for the second time],
kept himself out of reach. (22) The hero then took
the horse and went back to the sacrificial arena of
his father. Ever since those with a poor fund of
knowledge adopt that false show of the lord of
heaven. (23) Those forms that Indra assumed with
the desire to steal the horse are all sign and symbol
of sinful activities. For this the word deficient is
used [with khanda or deficient one speaks of
pakhanda or pasanda, the false preacher or here¬
tic], (24-25) With Indra who in his desire to stop
the sacrifice stole away the horse from the son of
Vena and thus adopted and abandoned the relig¬
ious garb, the common man foolishly enough got
attracted to this falsehood of faith in red robes,
going naked etc. because it is generally done with
great cunning and a good command of speech.
(26) The incarnation of the Lord, King Prthu
celebrated as the all-powerful one, understood
this and very angry with Indra took an arrow and
lifted his bow.
(27) The priests who saw that Prthu thus prepared
to kill the king of heaven, couldn't tolerate the leap
of mind of his terrifying display of power and ob¬
jected: ‘Oh great soul, as it is said in the scrip¬
tures, it is not proper to kill others in matters like
these. (28) Indra, your enemy who in fact already
lost his power as the destroyer of your interest, we
will summon with mantras never used before and
forthwith by force sacrifice him in the fire oh
King.'
(29) After thus having advised the leader of the
ceremony oh Vidura, the priests grim-faced with
the sacrificial ladle in their hand stood prepared to
perform the sacrifice, but when they were about to
begin Lord Brahma asked them to stop: (30) 'Indra
shouldn't be killed by you, for he whose end you
wish is also the offering himself, he is an integral
part of the Supreme Lord. And so also the ones of
God you wish to please by the sacrificing are all
part of Indra! (31) And then oh twice-born ones,
beware of this great violation of dharma commit¬
ted by Indra in his desire to impede these proceed¬
ings of the king. (32) Let it be so that from the
side of the widely renown King Prthu there are the
ninety-nine sacrifices he performed. There is no
use [o King] for more correctly performed sacri¬
fices, for you know the path of liberation very
well. (33) You surely shouldn't act in anger against
Lord Indra, it suffers no doubt that it will be to the
good fortune of the both of you to stand together
Canto 4 - Part a 53
for the multiformity of the Lord celebrated in the
scriptures. (34) Oh great King please listen to
what I tell you with the greatest esteem: do not as
you did, get into the mind of anger because of a
twist of fate, because from the king who is of such
a consideration one will enter the darkest regions.
(35) Let this sacrificing end, it was by what Indra
has created that among the ones of God so many
principles of religion were violated and bad habits
rooted. (36) Just see how Indra as the one who
broke your sacrifice with stealing the horse, intro¬
duced this deception that is so alluring to the
common man that he is carried away by it. (37)
Your Majesty, you incarnated according to time
and circumstance in this world in order to deliver
us, for the system of religion that by the misdeeds
of King Vena almost had vanished. And now you
are there as a part and parcel of the body of Visnu,
oh son of Vena. (38) Therefore, in consideration of
the welfare of the world oh protector of the peo¬
ple, answer to the determination of the progenitors
of this earth [to respect you as an expansion of the
Supreme One] and foil the illusion that was cre¬
ated by Indra in the form of the moralizing with¬
out servitude [the pseudo religion, the hypocrisy]
that is the mother of the dangerous path of heresy.'
(39) Maitreya continued: 'Thus being advised by
the teacher of all Prthu, the king and master, acted
according to what was told and concluded, moved
to sympathy, to peace with Indra. (40) After hav¬
ing done so he took a customary bath and received
for his glorious actions the blessings of the God¬
conscious whom he had pleased with the perform¬
ance of his sacrifices. (41) When all the men of
learning had offered the original king their bless¬
ings, they were most contented with the great re¬
spect and rewards they received from him oh royal
one [and said]: (42) ‘Oh mighty-armed one, we,
the forefathers, gods, sages and also common peo¬
ple have all assembled because you invited us and
now feel very honored by your gifts and expres¬
sions of respect.'
Thus the first part of Canto 4 of the Srlmad
Bhagavatam ends named: The Creation of
the Fourth Order, the Lord’s Protection
Translation: Anand Aadhar Prabhu,
http://bhagavata. 0 rg/c/ 8 /AnandAadhar.html
Production: the Filognostic Association of The
Order of Time, with special thanks to Sakhya Devi
DasI for proofreading and correcting the manuscript.
http://theorderoftime.com/info/guests-friends.html
Copyright: Creative Commons Attribution-
Noncommercial-Share Alike 3.0 Unported License
© 2010 Anand Aadhar: one must attribute to the
name Anand Aadhar and provide a link to the
website http://bhagavata.org; adaptation, uploading
and printing is allowed for non-commercial use and
distributing the resulting work can only be under
the same or similar license to this one.
For the different copyrights of the pictures
see the chapter reference at the bottom of each
page at http://bhagavata.org. The Radha-Krsna
image on the front title page is by Indra Sharma.
Email from http://bhagavata.org/email.html.
Reference: For this original translation next to the
Monier Williams Sanskrit dictionary and the
ISKCON site vedabase.net, theSastnCL.Goswami
version of the Gita Press has been used. The source texts,
audio read files and music to this translation one can find
following the links from: http://bhagavata.org/
For relevant links see the Srlmad Bhagavatam
Treasury: http://bhagavata.org/treasury/links.html
Krsna Dvaipayana Vyasadeva
SRlMAD BHAGAVATAM
(Bhagavata Purana)
The Story of the Fortunate One
Canto 4 - Part b
Translated by Anand Aadhar
Third revised edition 2012
2 Snmad Bhagavatam - The Story of the Fortunate One
CANTO 4: The Creation of the
Fourth Order
Part b
Introduction- 3
20 Lord Visnu’s Appearance in the Sacrificial Arena of Prthu Maharaja- 4
21 Instructions by Prthu Maharaja- 7
22 Prthu Maharaja’s Meeting with the Four Kumaras- 10
23 Prthu Maharaja Returns Back Home- 13
24 The Song Sung by Lord Siva- 16
25 About the Character of King Puranjana- 20
26 King Puranjana Goes Hunting and Finds his Morose Wife- 23
27 Candavega Attacks the City of King Puranjana; the Character of Kalakanya- 25
28 Puranjana Becomes a Woman in his Next Life- 27
29 The Conversation of Narada and King Pracinabarhi- 30
30 The Activities of the Pracetas- 36
31 Narada Instructs the Pracetas- 38
Canto 4 - Part b 3
Introduction
This book tells the story of the Lord and His in¬
carnations since the earliest records of Vedic his¬
tory. It is verily the Krsna Bible of the Hindu uni¬
verse. The Bhagavad Gita relates to this book like
the sermon on the mountain by Lord Jesus relates
to the full Bible. It has about 18.000 verses con¬
tained in 335 chapters and consists of 12 subdivi¬
sions of books that are called Cantos. These books
together tell the complete history of the Vedic cul¬
ture and cover the essence of the classical collec¬
tions of stories called the Puranas. This specific
collection of Vedic stories is considered the most
important one of all the great eighteen classical
Puranas of India. It includes the cream of the Ve¬
dic knowledge compiled from all the Vedic litera¬
tures as also the story of the life of Lord Krsna in
full (Canto 10). It depicts His birth, His youth, all
His wonderful proofs of His divine nature and His
superhuman feats of defeating all kinds of demons
up to the great Mahabharat war at Kuruksetra.
This leading Purana also called the 'perfect
Purana', is a brilliant story that has been brought to
the West by Srlla A.C. Bhaktivedanta Swami
Prabhupada, a Caitanya Vaishnava, a bhakti (devo¬
tional) monk of Lord Visnu [the name for the tran¬
scendental form of Lord Krsna]. He undertook the
daring task of enlightening the materialist west¬
erners, the advanced philosophers and theologians,
in order to help them to overcome the perils and
loneliness of impersonalism and the philosophy of
emptiness.
For the translation the author of this internet ver¬
sion has consulted the translations of C.L Gos-
wami. M.A., Sastrl (from the Gita Press, Go¬
rakhpur), the parampara [disciplic succession]
version of Srlla Visvanatha Cakravarti Thakura
and the later version of this book by Srlla A.C.
Bhaktivedanta Swami Prabhupada. The latter
translators as acaryas [guru teaching by example]
of the age-old Indian Vaishnava tradition are rep¬
resentatives of a culture of reformation of the de¬
votion for God or bhakti, the way it has been prac¬
ticed in India since the 16th century. This reforma¬
tion contends that the false authority of the caste
system and single dry book knowledge is to be
rejected. Sri Krsna Caitanya also called Caitanya
Mahaprabhu, the avcitcira [an incarnation of the
Lord] who heralded this reform, restored the
original purpose of developing devotion to God
and endeavored especially for dissemination of the
two main sacred scriptures expounding on that
devotion in relation to Krsna as the Supreme Per¬
sonality of Godhead. These scriptures are the
Bhagavad Gita and this Bhagavata Purana, that is
also called the Srlmad Bhagavatam, from which
all the Vaishnava acaryas derived their wisdom
for the purpose of instruction and the shaping of
their devotion. The word for word translations as
also the full text and commentaries of this book
were studied within and without the Hare Krsna
temples where the teaching of this culture takes
place in India, Europe and America. The purpose
of the translation is first of all to make this glori¬
ous text available to a wider audience over the
Internet. Since the Bible, the Koran and numerous
other holy texts are readily available, the author
meant that this book could not stay behind on the
shelf of his own bookcase as a token of material
possessiveness. When we started with this en¬
deavor in the year 2000 there was no proper web
presentation of this book. Knowledge not shared is
knowledge lost, and certainly this type of knowl¬
edge which stresses the yoga of non-
possessiveness and devotion as one of its main
values could not be left out. The version of Swami
Prabhupada is very extensive covering some 2400
pages of plain fine printed text including his com¬
mentaries. And that were only the first ten Cantos.
The remaining two Cantos were posthumously
published by his pupils in the full of his spirit. I
thus was faced with two daring challenges: one
was to concatenate the text or make a readable
running narrative of the book that had been dis¬
sected to the single word and the second challenge
was to put it into a language that would befit the
21 st century with all its modem and postmodern
experience and digital progress of the present cul¬
tural order of the world, without losing anything
of its original verses. Thus another verse to verse
as-it-is translation came about in which
Visvanatha's, Prabhupada's and Sastrl's words
were pruned, retranslated and set to the under-
4 Snmad Bhagavatam - The Story of the Fortunate One
standing and realization of today. This realization
in my case originated directly from the disciplic
line of succession of the Vaishnava line of acciryas
(teachers) as also from a realization of the total
field of indian philosophy of enlightenment and
yoga discipline as was brought to the West by also
non-Vaishnava gurus and maintained by their pu¬
pils. Therefore the author has to express his grati¬
tude to all these great heroes who dared to face the
adamantine of western philosophy with all its
doubts, concreticism and skepticism. Especially
the pupils of Prabhupada, members of the re¬
nounced order (s cmnyasTs) who instructed the
author in the independence and maturity of the
philosophy of the bhakti-yogis of Lord Caitanya
need to be mentioned. 1 was already initiated in
India by a non-Vaishnava guru and have been
given the name of Swami Anand Aadhar ('teacher
of the foundation of happiness'). That name the
Krsna community converted into Anand Aadhar
Prabhu ('master of the foundation of happiness')
without further ceremonies of Vaishnava initiation
(apart from a basic training). With the name An¬
and Aadhar 1 am a withdrawn devotee, a so-called
vanaprasta, who does his devotional service inde¬
pendently in the silence and modesty of his local
adaptations of the philosophy.
In most cases the word for word translations and
grammatical directions of Srlla A.C. Bhak-
ti vedanta Swami Prabhupada/ISKCON,
Visvanatha Cakravarti Thakura and C.L. Gos-
wami. M.A., SastrT have been followed as they
were used in their translations and I have checked
them with the help of the Monier-Williams San¬
skrit Dictionary [see the file of the terms used]. In
footnotes and between square brackets [ ] some¬
times a little comment and extra info is given to
accommodate the reader when the original text is
drawing from a more experienced approach. On
the internet site bhagavata.org of this book, my
version refers to the version of Prabhupada that is
linked up at each verse together with my own pre¬
vious version so that it is possible to retrace at any
moment what I have done with the text. This is in
accordance with the scientific tradition of the
Vaishnava community.
For the copyright on this translation the so-called
Creative Commons Attribution Noncommercial-
Share Alike 3.0 Unported License has been cho¬
sen. This means that one is free to copy, distribute
and alter the text on the condition of attribution
(refer to the name of Anand Aadhar and to my
website address bhagavata.org), that the resulting
work can only be distributed under the same or
similar license to this one and that one cannot use
the text for commercial purposes. Lor all other
usage one will have to contact the author.
With love and devotion, Anand Aadhar Prabhu,
Enschede, The Netherlands, April 17, 2012.
Canto 4 - Part b 5
Chapter 20
Lord Visnu’s Appearance in the
Sacrificial Arena of Prthu Maharaja
(1) Maitreya said: 'The Supreme Personality, the
Lord of Vaikuntha satisfied by the sacrifices unto
Him, the Lord of All Sacrifices, appeared together
with the mighty Indra and spoke as the enjoyer of
the sacrifice to King Prthu. (2) The Supreme Lord
said: 'This person [King Indra] who disturbed the
hundredth horse sacrifice you performed, begs
your pardon, you ought to forgive him. (3) Those
considerate souls who are willing to act in favor of
others in this world oh god of man, belong to the
best human beings. They never resort to malice in
relation to other living beings for they never forget
the soul present within this vehicle of time. (4) If
people like you who persistently are of service to
the elders, become bewildered by the external en¬
ergy of God, the only thing that is achieved is
weariness. (5) Therefore he who well acquainted
knows that one owes this body to one's ignorance,
desires and karma, will never become the slave of
it. (6) In other words, which person of life experi¬
ence would in his detachment call himself the pro¬
prietor of the wealth, house and children that re¬
sult from such a bodily concept? (7) The one pure
self that is enlightened and free from material
characteristics, constitutes the reservoir of all good
qualities that transcendental to the body and the
mind and pervading all is the undivided witness
unrelated to the material world. (8) Anyone who
thus knows about the soul that exists within this
body is, despite of being situated within material
nature, as a person never affected by its modes.
Such a one is situated in Me. (9) He who free from
ulterior motives always doing his duty worships
Me with faith and devotion will oh King, discover
that his mind step by step finds the highest satis¬
faction. (10) Free from the modes of nature and
with an equal vision, he who innerly free from
contaminations is of peace will achieve the equi¬
poise of My spirit of emancipation. (11) Any per¬
son who knows this changeless soul as simply be¬
ing the indifferent superintendent of the physical
elements, the knowing and working senses and the
mind, will find all good fortune. (12) Those bound
to Me in friendship and enlightenment will never
become disturbed with the experience of happi¬
ness or distress to the different qualities and con¬
stant change of the material body consisting of the
physical elements, the active senses, its intentions
and the mind. (13) Equipoised in happiness and
distress, equal to all who are greater, lower or are
found in between and with the senses and mind
controlled, be that way the protector of all citizens
oh hero, together with the others [the officials] as
arranged by Me. (14) Ruling the populace in
goodness it is certain for a king in his next life to
be the collector of a sixth of the results of the pi¬
ous activities [of his subjects]. Being of a different
approach he, solely collecting taxes, will have to
do without this sixth and be faced with the sins of
the citizens he didn't protect. (15) Thus being the
protector of the earth as someone whose chief in¬
terest it is to be unattached in respect of the prin¬
ciples as approved and handed down by the fore¬
most twice-born ones, you will soon see yourself
being loved by the citizens and at home be visited
by the perfected ones in person. (16) Because I've
been captivated by your excellent qualities*,
please request any benediction from Me you de¬
sire oh chief of the humans. I certainly cannot eas¬
ily be obtained by mere sacrifices, austerities or
just doing yoga. I am present in the one who is
even-minded.'
(17) Maitreya said: 'The conqueror of the world
thus being led by the Supreme Master of All, the
Personality of Visnu, bowed his head to the in¬
structions of the Lord. (18) King Indra, ashamed
of his own actions then lovingly touched the feet
of him [Prthu] who of course with an embrace
gave up his anger. (19) The Supreme Lord, the
Supersoul, next received worship with all the
paraphernalia from Prthu whose devotion, having
taken to the lotus feet, gradually increased. (2o)
Even though he was ready to depart, the Lord with
the lotus eyes, the well-wisher of the devotees,
detained by His kindness couldn't leave him. (21)
He, the first among the kings could, with his eyes
full of tears standing before the Lord with folded
hands, not behold Him nor utter a word. His voice
was choked up and within his heart embracing
Him he remained in that position. (22) Not satis-
6 Srimad Bhagavatam - The Story of the Fortunate One
fied [just] to see Him be¬
fore his eyes, he there¬
upon wiping the tears
from his face addressed
the Original Personality of
Godhead who with His
hand resting upon the
high shoulder of Garuda,
the enemy of the snakes,
barely touched the ground
with His lotus feet.
(23) Prthu said: ‘Oh Al¬
mighty One, how can a
learned man ask from You
who are the master of all
blessings, for benedictions
that are also available to
all those embodied living
beings who are bewil¬
dered by the modes of
nature, even when they
are in hell? Nor do I ask
oh Supreme One, for Your
enlightenment [to be one
with You], (24) 1 do not
desire even that oh master, because I then have to
do without the nectar delivered by the mouths of
the devotees at Your lotus feet. Just give me a mil¬
lion ears to [relish that] what rises from the core of
their hearts [the stories about You]. Let that be my
benediction. (25) That soothing breeze of the nec-
tarean [saffron] particles of Your lotus feet oh
Lord praised in the scriptures delivered by the
mouths of the great ones, restores of those who
strayed from the path of devotional service the
remembrance of the forgotten truth and makes
other benedictions unnecessary. (26) When some¬
one somehow or other, even only once, in associa¬
tion with those who are advanced listens to the all-
auspicious glorification of You oh honored one,
how can someone appreciative of Your character¬
istics, unless he is an animal, then ever cease with
that what the Goddess of Fortune in her desire to
hear about You has accepted as Your quality?
(27) Therefore I shall engage in the service of
You, the all-inclusive Supreme, Original Person¬
ality [Purusottama] and reservoir of all transcen¬
dental qualities. With me, who as anxious indeed
as the goddess with the lotus in her hand, com¬
peting in relation to the one Master, let there be¬
tween her and me be no quarrel in the single-
mindedness of acting in respect of Your feet. (28)
The mother of the universe oh Ruler of the Cos¬
mic Reality, [being jealous] might ruin my desire
to be of her action. But what difference would she
make with You who always favorably inclined to
the poor, as a consequence of Your benevolence
consider even the most insignificant service as
very great? (29) Saintly persons rather worship
You therefore who dispel the misconceptions pro¬
duced by the modes of nature. Oh Supreme Lord I
cannot think of any other purpose [in the life] of
devotees than the remembrance of Your lotus feet.
(30) I consider that what You said [to me] with the
words 'make your choice', as a bewildering favor
in the direction of the material world. How [is that
supposed to work] when ordinary people [like me]
who are not tied to what You say in the Vedic lit¬
eratures, time and again feel attracted to engage in
karmic actions? (31) The people in general oh
Lord, are divided about Your illusory energy be-
Canto 4 - Part b 7
cause of which they, missing the real knowledge,
desire everything but the true matters of the soul.
Please bestow that what You deem desirable, just
like a father would do for the welfare of his child.'
(32) Maitreya said: 'Thus being worshiped by the
original king He, the seer of the entire universe,
said to him: 'My dear King let there be your devo¬
tion for Me. By the good fortune of intelligently
having acted unto Me like this, you will certainly
overcome My illusory energy that is so difficult to
give up. (33) Do therefore without neglect what 1
ordered you to do oh protector of the citizens,
anyone who acts according to My injunctions will
achieve all good fortune wherever he is.'
(34) Maitreya said: 'Showing His appreciation for
these words of the wise king, the son of Vena, He,
the Infallible One, after sufficiently having blessed
him and being worshiped by him, decided to
leave. (35-36) After they [by the king] with an
intelligence dedicated to the Lord and with folded
hands, sweet words and riches were properly re¬
spected in a spirit of devotional service, all the
followers of the Lord of Vaikuntha departed: the
godly ones, the sages, the forefathers, the artisans,
the perfected ones, the heavenly singers, the
snakelike beings, the superhuman beings, the
nymphs, the earthly humans, the birds and all the
other different living entities [compare 3.10: 28-
29]. (37) Having captivated the minds of the
saintly king and all his priests, the protector of the
living creation, the infallible Supreme Lord, also
returned to His abode. (38) With offering his obei¬
sances to the Supreme Soul, the king had [thus]
received the revelation of the Unmanifested One,
the God of Gods. He then returned to his home.'
*: The twenty-six qualities of a devotee: (1) kind
to everyone, (2) does not quarrel with anyone, (3)
fixed in the Absolute Truth, (4) equal to everyone,
(5) faultless, (6) charitable, (7) mild, (8) clean, (9)
simple, (10) benevolent, (11) peaceful, (12) com¬
pletely attached to Krsna, (13) has no material
hankering, (14) meek, (15) steady, (16) self-
controlled, (17) does not eat more than required,
(18) sane, (19) respectful, (20) humble, (21) grave,
(22) compassionate, (23) friendly, (24) poetic, (25)
expert, (26) silent.
Chapter 21
Instructions by Prthu Maharaja
(1) Maitreya said [when King Prthu returned to his
capital]: 'The city at the golden gates and every¬
where around was decorated with pearls, flower
garlands and cloth and there was also highly fra¬
grant incense. (2) The streets, the parks and the
lanes that were sprinkled with water scented with
sandalwood and aguru [a fragrant herb] were
decorated with unbroken rice, flowers, fruits in
their peel, precious stones, parched grains and
lamps. (3) With everything being cleansed and
festooned with leaves of various trees like fresh
mango leaves and the flowers and fruits hanging
down from pillars of banana trees and betel nut
trees, it all looked very nice. (4) The citizens and
many a beautiful radiating virgin decorated with
tinkling earrings, came to welcome him equipped
with lamps and countless articles of worship. (5)
Even though the king when he entered the palace
was honored with the sounds of kettledrums,
conch shells and the Vedic chants of the priests, he
took no pride in it. (6) With the great glory of thus
being revered and pleased everywhere by the no¬
bles and the commoners, he on his turn wished
them all the best. (7) He had been so from the be¬
ginning: magnanimous in all his actions and doing
great works regularly. He had become the greatest
of the great and thus ruling with the achievement
of a repute that had spread all over the world, he
[finally] was elevated to the Supreme lotus feet.' "
(8) Sata said: “Oh greatest of the devotees, oh
leader of the sages [Saunaka], after Maitreya thus
befittingly had expounded on the high reputation
of that ideal king so qualified because of his
countless qualities, Vidura proved his great respect
and addressed him. (9) Vidura said: 'When he
[Prthu] was enthroned by the great ones of learn¬
ing, he realized the full respect of the enlightened
community and by that grace of Visnu he could
expand to the strength of rule by dint of which he
managed to break open [and exploit] the earth.
(10) Who wouldn't enjoy to hear about his glories,
about his intelligence and his chivalry to the ex¬
ample of which even to this day so many kings
and their local rulers proceed in procuring what
8 Snmad Bhagavatam - The Story of the Fortunate One
they desire for their livelihood? Please tell me
[more] about those good deeds.'
(11) Maitreya proceeded: 'Living in the land be¬
tween the two rivers the Ganges and the Yamuna,
he who was destined to enjoy the fortune of his
pious deeds exhausted his merits. (12) Except for
the brahmin culture and the ones in succession
devoted to the Infallible One [the Vaishnavas],
there was for everyone on the seven continents his
irrevocable order as the one ruler holding the scep¬
ter. (13) And so he once upon a time took a vow to
initiate a great sacrifice to the occasion of which
golden hue and an arched instep. (17) With fine,
curly, slick black hair on his head and a neck like a
conch he was dressed in a very valuable dhoti with
over his upper body a wrapper worn like a sacred
thread. (18) Fie with all the beauty of his phy¬
sique was the one appointed to give up his gar¬
ments according to the regulations. Nicely cov¬
ered by a black deerskin and with a ring of kusa
grass around his finger he then performed as was
required. (19) With starry eyes as moist as the
dew he glanced over all the ones around him and
then, for the purpose of pleasing the assembly,
began to speak in terms of the following elevat-
the authorities of God assembled: the brahmin
sages, the wise kings and all the great devotees.
(14) To that occasion he offered his obeisances to
all those respectable souls who deserved it accord¬
ing to their respective positions, standing in their
midst like the moon between the stars. (15-16) He
was a tall man, well built with strong arms and a
lotuslike fair complexion, eyes as bright as a sun¬
rise, a straight nose and a beautiful face with a
grave expression, high shoulders and teeth bril¬
liant at the smile. He had a broad chest, a firm
waist with beautiful folds in his abdomen like the
leaf of a banana tree, a coiled navel, thighs of a
ing discourse. (20) What he reminded them of
was of a great importance and beauty, and flow¬
ery, crystal clear and free from doubt spoken to
the benefit of all.
(21) The king addressing the ones present said:
'Listen carefully oh great souls present here, how I
as an inquisitive man feel obliged to present to
you dear nobles, my conclusions concerning the
principles of dharma. (22) I, carrying the scepter
as the king of all the citizens, am engaged in this
world as the protector and employer of each per¬
son the way he is bom in the context of his own
Canto 4 - Part b 9
[Vedically] established, separate social order. (23)
By executing of Him, the Seer of ah destiny, that
what the experts in Vedic knowledge speak about,
1 expect to fulfill all the objectives as desired eve¬
rywhere by everyone. (24) Anyone who as a king
exacts taxes from the citizens without reminding
them of their respective [ varnasrama ] duties, will
according to the impiety of his citizens, also have
to relinquish the enjoyment of his own fortune.
(25) Therefore my dear citizens it suffers no doubt
that whatever you without grumbling do in accord
with [the varnasrama system of] Him beyond the
senses, [not only serves your own interest, but
also] constitutes a great service unto me. That way
you serve the interest of the welfare of me your
protector. (26) A11 of you present here as people
faithful to the forefathers, the gods, the sages and
the sinless, please take this at heart: in the hereaf¬
ter the results of one's actions are equally shared
by the performer, the director and the supporter of
the deeds. (27) Oh respectable ones, there must be
someone like Him who by some [scriptures] is
called the Lord of Sacrifice, for one evidently in
this material world and in the hereafter sometimes
is faced with embodiments of [great] power and
beauty. (28-29) Manu, Uttanapada [Dhruva's fa¬
ther], Dhruva and no doubt the great king Pri-
yavrata and my grandfather Anga, these great and
saintly personalities and also others of the Unborn
Soul like Prahlada and Bah Maharaja, give evi¬
dence of the existence of the One holding the
Club. (30) Except for descendants l ik e my father
who abominably acting like death personified had
lost his way on the path of religion, one as good as
always ascribes the elevation to higher worlds and
class to the [in dharmic action] being liberated
from the material motive for the sake of the One
Supreme Soul. (31) Persons of penance destroy,
because of their inclination to serve at the lotus
feet, immediately the dirt that accumulated in their
minds in countless births. Just like the [Ganges]
water that emanating from His toes vanquishes ah
dirt, they, day after day, see their purity increasing.
(32) By particularly time and again gathering
strength in seeking in a systematic, scientific way
refuge at His lotus feet, the person disgusted with
the endless ruminations will purify himself. But if
he surrenders to a materially motivated life full of
hindrances, he will never achieve such a thing.
(33) All you citizens, in order to be satisfied, be
sure of being devoted at His lotus feet according
to your personal sense of duty. Be in your
thoughts, your words and in a physical sense of
the particular qualities of your own type of work
and answer with an open mind in the full of your
conviction to ah that is wanted as far as your tal¬
ents allow. (34) He who is present in this world
with His various qualities and transcendence is in
the science of being free from contaminations in
relation to His form worshiped with different
kinds of sacrifices that are performed with the
physical means and the practicing of mantras, for
the puipose of which there are the forms and
names upon which one concentrates. (35) Just like
fire manifests differently depending the shape and
quality of the firewood, the Almighty One mani¬
fests differently with a body in which He accepts a
consciousness and engages in activities that are
the result of a certain combination of undifferenti¬
ated matter [see also 3.26: 10], the time, the men¬
tal disposition and the dutifulness. (36) Oh ah of
you who together with me abide by the Lord, you
who enjoy the Supreme Spiritual Master His
mercy, and who by dint of the godly who are of
sacrifice, the Supreme Controller Himself and the
occupational duties incessantly on this earth with
firm determination are occupied with worship,
with these activities you are relating to me. (37)
Never at any time those who are of great opulence
[the rulers] should exercise power over the blessed
ones who are of devotion to the Unconquerable
One [Visnu], nor over the ones who exercise toler¬
ance, do penance and are highly educated, for they
personally constitute the ruling class of the twice-
bom ones in society. (38) The Original Personal¬
ity, the oldest and eternal Lord and godhead of the
brahminical culture acquired the opulence of
the eternal fame of being the great elevated leader
that purifies the entire universe, by exercising re¬
spect for their lotus feet. (39) The unlimited, inde¬
pendent Lord dwelling in each his heart is very
satisfied when one wants to be of service at the
feet of the learned ones who are very dear to Him,
when one humbly following in His footsteps in
every respect tries to be constantly engaged in
serving the brahmin class. (40) A person automati¬
cally without delay achieves the greatest peace
and the satisfaction of his soul when he regularly
10 Snmad Bhagavatam - The Story of the Fortunate One
relates to them by means of delivering service, for
who would be a better mouth and hand for the
ghee that is offered? (41) Ananta, the Lord of the
Snake bed is never as pleased to eat from sacri¬
fices in the fire that with faith are performed by the
knowers of the Absolute, as much as He is satis¬
fied with the life force [of the offerings] that, by
the different names of the demigods, is not with¬
held from the mouth of a devotee, for He will
never abandon those transcendental swans. (42)
Everything that the constant, pure and original
brahminical culture is reflecting with faith, auster¬
ity, auspicious actions, silence, an absorbed mind
and sense control, is carried for the sake of the
true meaning and purpose of the Vedic vision in
which this world appears as clear as in a mirror.
(43) Oh people of culture, I will carry the dust of
the lotus feet of all of them on my helmet until the
end of my life. Everyone who always engages this
way will soon vanquish his sins and be blessed
with all qualities. (44) He whose wealth consists
of good conduct and gratitude, he who seeks ref¬
uge with the learned and acquired all the good
qualities, will achieve all the fortune of God. May
the Maintainer of the three worlds as also His
devotees be pleased with the brahmin class, the
cows and with me.'
(45) Maitreya said: 'The king speaking thus was
congratulated by all the saintly people: the elderly,
the godly and the twice-born who satisfied and
happy minded exclaimed 'sadhu, sadhuY ['well
done, well spoken!' They said:] (46) 'The Vedic
teaching which says that someone becomes victo¬
rious in all the worlds through his son has become
true now that he [Prthu] in a grand manner has
delivered his most sinful father Vena from the
darkness [in which he landed] after being cursed
by the brahmins. (47) Also Hiranyakasipu, who
because of repeatedly blaspheming the Supreme
Lord entered the darkest regions, was delivered by
the actions of his son Prahlada. (48) Best of all
warriors, dear father of the earth whose devotion
unto the Infallible One, the one Maintainer of all
the worlds, is so exemplary, may you life forever.
(49) Today, oh Supreme One of Purity, we because
of you are under the rule of the Lord of Liberation
Mukunda, of Him, Visnu who appearing in the
stories of the scriptures is glorified as the worshi-
pable Lord of the brahmins. (50) It is a common
thing oh lord, to rule over citizens for one's in¬
come. What is of greatness is the nature of your
affection and mercy for all living beings. (51) To¬
day it is, because of you, more likely for us, who
by the will of God are wandering and have lost
their goal of life because of our past deeds, to
reach the other side of the darkness of material
existence. (52) Our obeisances to you whom we
honor as a personality moved by the quality of
goodness, as someone who by dint of his personal
prowess inspires the brahmin culture and main¬
tains [the honor of] the ruling class.'
Chapter 22
Prthu Maharaja’s Meeting with the
Four Kumaras
(1) Maitreya said: 'As the citizens were thus pray¬
ing to the high and mighty King Prthu, four sages
arrived there as bright as the sun. (2) The king and
his associates could recognize the masters of yogic
perfection that descended from the ethereal realm
by the glaring effulgence of their all-embracing
sinlessness [: they were the four Kumaras]. (3)
Seeing the so very desired life of peaceful conduct
before them, King Prthu with his followers
jumped to their feet as if they were souls whose
senses are ruled by the modes of nature. (4) After
they accepting that [reverence] had taken their
seats he, humble with the high civilization of their
full glory, bowed before them and was of worship
the way it is prescribed with all that belongs to it.
(5) The water of washing their feet he sprinkled on
the tuft of his hair and thus he behaved like men of
respect are supposed to behave. (6) Seated on the
golden throne the brothers who were older than
Siva [see 3.12: 4-7] were like fire on the altar and
pleased with them, the king respectfully and with
restraint addressed them. (7) Prthu said: 'To what
do I owe the grace of your audience, of you who
are fortune in person? It is an encounter that even
for the greatest yogis is difficult to achieve. (8) He
with whom the ones of learning [the brahmins and
the Vaishnavas] are pleased, can achieve whatever
that is difficult to achieve in this world or the
hereafter, including the all-auspicious Lord Siva
Canto 4 - Part b 11
and Lord Visnu who accompany them. (9) Al¬
though you are traveling all the worlds, the people
cannot see you, just as the ones causal to the crea¬
tion [Siva and Brahma, compare 1.1: 1] cannot
see the All-knowing witness residing within eve¬
ryone. (10) Despite of being not that rich, those
householders [may enjoy] the glory of most re¬
spectable saints [like you], who with their home
can offer water, a place to sit, servants, land and
the master of the house himself. (11) But a tree
with venomous serpents are no doubt those houses
that, abundant with all wealth, are not [blessed]
with the water that washed from the feet of the
great saints. (12) I welcome you, oh best of the
twice-born, you who move around like children
and controlled by vows with a great faith are mo¬
tivated for liberation. (13) Oh masters, can persons
who, having fallen into this material existence, are
stricken with the illness of living to the command
of their senses, all by themselves find any good
fortune? (14) There is no need to ask you about
your well-being for you supreme souls have no
mind concerned with matters of good or bad for¬
tune. (15) I therefore am certain that you for us
who suffer the pains of a material existence, are
the friend to ask how one soon in this world may
find salvation. (16) Manifesting as the supreme
goal in life of the transcendentalists the Supreme
Lord, the Unborn One in the form of the perfected
ones moves about on this earth in order to show
His devotees His mercy.'
(17) Maitreya said: 'Hearing that very substantial,
appropriate, concise and sweet conclusion of
Prthu, the Kumara satisfied with a smile replied as
follows. (18) Sanat-kumara said: 'What a good
question for you to ask my dear King, oh you who
desires the good of all living beings. Learned as
you are, you nevertheless pose this question. [This
speaks for you] as someone whose intelligence
roots in the mind of the saintly ones. (19) An asso¬
ciation of devotees in which there is discussion,
questioning and answering is appreciated by both
the parties [of the saintly ones and their pious fol¬
lowers], and real happiness for all will expand
from it. (20) Oh King, you are evidently attached
to the organized appreciation for the qualities of
the Lord His lotus feet. Difficult as it is, that will
free the indwelling soul, given a steady practice,
from the dirt of the emotions of lust. (21) In the
12 Srimad Bhagavatam - The Story of the Fortunate One
scriptures is defended that only the absence of
attachment to other matters than the soul in com¬
bination with an intense attachment for that True
Self which is transcendental to the modes of na¬
ture, constitutes the perfect conviction for the sal¬
vation of man. (22) That [is realized] when one as
a dutiful devotee with faith and devotion, by
means of discussion and inquiry is spiritually
united in one's determination and with respect for
the Lord of Yoga regularly attends and listens to
the stories of the God-fearing ones. (23) Reluctant
to associate with the rich and the ones who are
after sense gratification and not after the acquiring
of goods as approved by them, one gets rid of the
bad taste of the happiness that goes without drink¬
ing the nectar of the qualities of the Self of the
Supreme Personality. (24) With nonviolence [as a
vegetarian], following in the footsteps of the
teachers of example, by remembering the Lord of
Liberation, by testifying of His activities, by the
nectar of following according to the yoga princi¬
ples without a material motive [yama] and by
practicing in line with the precepts [of niyama\
one thus being without offenses, will be living a
simple life with tolerance for the worldly dualities.
(25) With in one's ear constantly the discussions in
relation to the transcendental qualities of the Lord
it may be so that one, increasing in one's devotion
and consciousness, is of an uncontaminated exis¬
tence in the material world that is opposed to spiri¬
tual understanding, for when one has realized that
kind of listening, it is easy to be attached to the
Spirit of Transcendence. (26) When the person in
respect of the teacher of example is fixed in at¬
tachment to the Spiritual Supreme, the impotence
of the heart [as characterized by the five klesas or
hindrances: ignorance, egoism, attachment, dislike
and death-fear] that is situated within the covering
of the individual soul that consists of the five ele¬
ments, will be burned by the force of detachment
and spiritual knowledge like fuel being burned by
fire. (27) With that immolation of the inner weak¬
ness being freed from all the [associated] material
qualities, there is no difference as there was in the
past between the inner action with the Supersoul
and the outer action of the self. For such a one that
difference has ended just like a dream ends when
one wakes up. (28) The person sees of himself
both the objects of his senses and his transcen¬
dence [as the witness]. In that position he knows
desires and designations, but without the two [not
being innerly divided] that is not the case. (29)
The only reason that one sees differences between
oneself and something [or someone] else is that
there are different causes [for each position] eve¬
rywhere, just like one has with a reflection that is
different in water and another medium [like a mir¬
ror]. (30) Because the mind is agitated by the
senses that are drawn towards the sense-objects,
[the pure] consciousness [of one's intelligence] is
easily lost, just like a lake that is overgrown with
plants. (31) Scholars of the soul state that in the
destructive choking of one's remembrance the
constant mindfulness of one's consciousness is
destroyed and that the soul bereft of real knowl¬
edge thus degrades [see B.G. 2: 62-63], (32) In
this world there is nothing as bad as the obstruc¬
tion of that self-interest, in which other matters
seem to be so much more interesting than the re¬
alization of one's own self that one hinders. (33)
When one constantly thinks for the sake of riches
and sensual pleasures all the [four] virtues of hu¬
man society are destroyed [the purusarthas ].
Therefrom bereft of knowledge and devotional
service, one lapses into the inertia of matter. (34)
They who want to cross over that ocean quickly,
should never cling to the slowness of matter, for
that is the great stumbling block for the virtues of
religiousness, economic development, regulation
of pleasures and salvation [dharma, artha, kama,
moksa ]. (35) In this respect liberation is likely to
be there as the most important one, because en¬
gaged in the interest of the other three paths one
regularly finds oneself caught in the finality of
things and in fear. (36) For all those notions of a
higher or lower form of life there will never be
any peace, for they depending upon the interaction
of the material modes are by the ordinance of the
Lord [in the form of Time] all destroyed. (37) Oh
best of kings, be therefore just as I am persuaded
of Him the Supreme Lord who from within the
heart everywhere manifests by dominating as the
Master of the Field radiating into every hair folli¬
cle and who for all the moving or nonmoving liv¬
ing beings covered by a body endowed with
senses and a life-breath, is there for the considera¬
tion of self-realization. (38) Surrender yourself
unto Him the root cause manifesting as the truth
Canto 4 - Part b 13
within the untruth. By this deliberate consideration
one is freed from the illusions of an intelligence
that wonders whether one deals with a rope or a
snake. Thus one is situated in the eternal liberation
of the uncontaminated, pure truth of the original
nature transcendental to all the impurities of one's
karmic [fruitive] activities. (39) Be unto Him,
Vasudeva, of devotion like the devotees who find
Him, whose lotus toes bring them joy, worthy to
take shelter of. By devotional service the hard
knot of karmic desire is uprooted, but that is never
so with people missing that respect, however hard
they try to stop the waves of sense enjoyment. (40)
In this material ocean the hardship of the non¬
devotees is great with the sharks of the six senses.
They cannot cross the ocean without much diffi¬
culties and therefore you should make the lotus
feet of the Supreme Personality of Godhead your
boat for passing that unconquerable expanse.'
(41) Maitreya said: 'The king thus by the son of
Brahma, the Kumara who was so well versed in
spiritual knowledge, in full being informed about
the ins and outs of spiritual advancement, praised
him and then spoke. (42) The king said: 'In order
to confirm what the Lord has promised [in 4.20:
15], He who from His causeless mercy is so com¬
passionate with the ones in distress, you have all
oh brahmins, oh powerful ones, arrived here. (43)
With you also doing what could be expected from
the most compassionate representatives of the
Lord, is all that I have to offer, the remnants of the
offerings to the saints! What should I give from
my side? (44) My life, wife and children, oh
brahmins, my home with everything belonging to
it, my kingdom, power, land and treasury, I thus
all offer to you. (45) The post as the commander in
chief and ruler over the kingdom, the scepter of
authority and the complete dominion over the
planet are no doubt only reserved for those who
know the purport of the Vedas. (46) The ksatriyas
[the rulers] and the other departments of society
all eat by the mercy of the brahmins who enjoy
their own clothing, their own food and their own
donations in charity. (47) You from your kind of
spiritual understanding of progressing with the
Fortunate One, have in your compassion explained
to us the Vedic evidence as discussed. May you
ever be pleased with your own actions of mercy!
Who could ever repay you with anything but of¬
fering water to you with cupped hands?'
(48) Maitreya said: 'After the masters of self-
realization had been worshiped by the original
king they praised his character and, before the
eyes of all the people, rose to the sky. (49) The son
of Vena, the first among the great personalities,
who according to the teachings fixed in the self
had arrived at self-realization, considered himself
as someone who had achieved what he desired.
(50) In his actions for the sake of the Absolute
Truth engaging as good as possible according to
the time, the circumstances and his capacity, he
did whatever he could as far as his means would
allow. (51) Fully dedicated to the Supreme Spirit
he free from attachments being of renunciation
always thought of the superintendent of all ac¬
tions, the Supersoul transcendental to material
nature. (52) Even though he lived at home he
never felt attracted to all the opulence of his
mighty kingdom nor did he indulge in sensual
pleasures, as much as the sun [never responds to
what is lit]. (53) Thus always practicing yoga he
by his self-realization begot five sons in his wife
Arci who were the way he wanted them. (54)
Their names were Vijitasva, DhQmrakesa, Ha-
ryaksa, Dravina and Vrka. With them Prthu [by his
authority] alone succeeded in incorporating all the
qualities of all local deities. (55) In his personal
surrender to the Infallible One he, for the protec¬
tion of the created universe, pleased the citizens
during his time with the qualities of his kind-
hearted words and actions. (56) The king thus was
known as the King of the Moon, while he on the
other hand was like the Sun god in his distributing,
exacting and ruling over the wealth of the world.
(57) In his exercise of power he was as uncon¬
querable as fire, he was as insuperable as the King
of Heaven, as tolerant as the earth itself and alike
heaven in fulfilling all desires of human society.
(58) He used to please as bountiful as the rain that
pours as much as one likes, he was as unfathom¬
able as the sea and occupied his position alike the
King of the Hills [mount Meru]. (59) He was like
the King of Righteousness [Yamaraja] in his edu¬
cation, he was alike the Himalayas in his opulence
[because of the minerals and jewels], he was like
Kuvera in keeping the wealth and alike Varuna
14 Snmad Bhagavatam - The Story of the Fortunate One
was for himself. (63) All over the three
worlds the general public loudly de¬
clared - and surely all the lovers of truth
and the women from everywhere came
to hear about it - that his name and fame
was as great as of Ramacandra [the
Visnu-avatara].'
Chapter 23
Prthu Maharaja Returns Back
Home
[the ruler of the waters] in his secrecy. (60) He
was as all-pervading as the air [the wind] and of a
likewise physical strength, courage and power,
and he was as unforbidding as the most powerful
demigod Rudra [the Lord of the Ghosts, Siva],
(61) He was as beautiful as Cupid, as thoughtful as
the Lion, the King of the Animals, in his affection
he was alike Svayambhuva Manu and in matters
of controlling the people he resembled the Unborn
Lord, Brahma. (62) He understood spiritual mat¬
ters alike Brhaspati, in his personal self-control he
was alike the Supreme Personality, in his devotion
to the cows, the spiritual master and the brahmins
he was as the Vaishnavas, the followers of Visnu,
in his shyness he was the most gentle one and in
matters of philanthropy he was [as caring] as he
(1-3) Maitreya said: 'King Prthu who
fully conversant with everything con¬
cerning the soul as the protector of the
people endlessly had promoted all that
he had created, saw one day that he
physically was getting old. Fully in ac¬
cord with the instructions of the Su¬
preme Ruler he in this world following
the dharma of devotees, had provided for
the maintenance of all the moving and
nonmoving living beings. He left the
earth to his sons and with pity towards
his aggrieved citizens he alone with his
wife went into the forest for his auster¬
ity. (4) As perfect as he formerly had
been in his understanding when he con¬
quered the earth, he at that place per¬
fectly understood that he according to
the rules and regulations of a retired life had to
engage seriously in the practice of severe austeri¬
ties. (5) At first he so now and then ate bulbs,
roots, fruits and dry leaves, then he drank only
water for several fortnights and finally he only
breathed the air. (6) Like the great sages do the
hero tolerated during the summer the five fires [of
the sun above and four fires in the four direc¬
tions], in autumn the torrents of rain, in winter to
be up to his neck submerged in water while he [all
year long] slept on the bare earth. (7) Simply long¬
ing for Krsna he tolerated it to be without words,
sensuality, the discharge of semen and the freedom
of his life breath, and was thus of all possible
practices of the best austerity. (8) Unrelenting
keeping to the Perfection [of Krsna] he thus
Canto 4 - Part b 15
gradually got rid of all the dirt and desires of his
workload, his karma, while he by means of breath
control fully stopping his mind and senses broke
with all that bound him. (9) [And so he,] the best
of all human beings, with the very yoga the fortu¬
nate Sanat-kumara spoke about concerning the
ultimate goal of relating to the soul, worshiped the
Supreme Personalty of Godhead. (10) With him as
a devotee endeavoring with faith on the path of
devotional service unto the Supreme Personality,
the Lord who is [the origin of] the Spirit of the
Absolute became his exclusive object of worship.
(11) He who was perfectly alert in the constant
remembrance of a purely transcendental mind
found by these devotional activities unto the Su¬
preme Lord the perfection of wisdom. Thus not
attached to whatever one could call one's own, he
became free from doubt and the material concep¬
tion of life that covers the soul. (12) Free from
desire and firmly convinced of the ultimate goal of
the soul, he had given up on all other notions of
life and transcendental knowledge, [for he realized
that] as long as a practitioner of the yoga system in
his renunciation is not attracted to the stories about
the elder brother of Gada, Krsna [Gada was an¬
other son of Vasudeva younger than Krsna] he will
not be free from illusion. (13) He, the best of the
heroes fixing his mind upon the Supersoul, in due
course of time thus thoroughly spiritually purified
gave up his vehicle of time. (14) By blocking his
anus with his ankle he pushed up his life air
gradually from the navel to the heart and from
there upwards to the throat to fix himself [thereaf¬
ter] between the eyebrows. (15) Thus step by step
establishing his life breath in his head, he, freed
from all material desires, merged his life breath
with the complete of [the cosmic] breath, his body
with the complete of the earth and his innerly fire
with the fire of the complete [of the universe], (16)
After merging the different apertures of his body
with the sky and his fluids with the waters and
thus having merged everything with its source, [he
next merged the departments] as they were di¬
vided: earth he merged with water, water with fire,
fire with air and air with sky [compare 2.5: 25-29].
(17) He united the mind with the senses and the
sense organs with their objects and next merged
the sense objects with the five elements they had
originated from. Then he returned the material ego
to the mahat-tattva, the totality of the material
energy. (18) On his path towards Him, the reser¬
voir of all qualities, he placed his individuality and
the lives belonging to it in the Reservoir of All
Potencies and thus he, the living entity and en¬
joy er, as the master of the senses returned home,
back to his constitutional position by dint of his
insight in the spiritual knowledge of self-
realization and renunciation.
(19) The queen named Arci, his wife, followed
him on foot into the forest, even though she, with
her delicate body, had not deserved it to contact
the earth with her feet in that way. (20) Even
though her body would turn lean and thin she,
most determined as she was in her vow to serve
her husband, saw no difficulty in living in condi¬
tions like those of the great saints and engaged
with pleasure, happy to be in touch with him. (21)
Seeing that the body of her husband who was of
such a mercy for the world and for her, showed no
signs of life, the virtuous woman after weeping a
while cremated him on top of a hill. (22) After
performing the funeral rites for her so very liberal
husband she took a bath in the river and offered
oblations of water in worship of the thirty million
demigods in heaven. Three times circumambulat¬
ing the fire she then, thinking of her husband's
feet, entered the fire herself.
(23) The gracious gods and their wives who ob¬
served her following her husband into death, of¬
fered by the thousands prayers for the chaste wife
of the great warrior King Prthu. (24) They on top
of Mandara Hill showering flowers and to that
occasion vibrating their musical instruments,
spoke among themselves as follows. (25) The
wives said: 'Oh how glorious this wife is who, just
as the Goddess unto the Lord of Sacrifice [Visnu],
with heart and soul was of worship for her hus¬
band, the king of all the kings of the world. (26)
Just see how she follows her chaste husband, the
son of Vena, in his ascension and how she, who is
named Arci, thus surpasses us by her difficult to
conceive actions. (27) Among all the ones who but
for a short moment live here in this human world,
for those who on the path of liberation do their
best for the Kingdom of God there is nothing too
difficult to achieve. (28) He who having achieved
16 Snmad Bhagavatam - The Story of the Fortunate One
the human form of life on the path of liberation
gets involved in the great difficulties of all that
one does for one's sense gratification in this world,
is in going against his own true self no doubt
cheated [by illusions]
(29) Maitreya said: 'While Arci thus by the wives
of the denizens of heaven was glorified, she
reached the place for which the husband had left.
It was the topmost position of the self-realized
that the son of Vena under the protection of the
Infallible One had attained. (30) I have thus de¬
scribed to you the character of Prthu, the first of
the lords who was so high and mighty, as the very
best in being endowed with all qualities. (31)
Anyone who with faith and great attention reads
and explains or hears about that very great and
pious person of King Prthu, will attain the same
position as he has reached. (32) The brahmin who
reads it will attain spiritual splendor, a noble will
become the king of the world, the trader will be¬
come the master of his trade and the laborer will
attain the best unto Him. (33) When someone with
great respect three times over listens to this that
person, whether he is a man or a woman, when he
is childless will have the best of children and
when he is penniless will become the richest. (34)
Without recognition he will become famous and
illiterate he will become learned. This story so
auspicious will drive away all bad luck of man.
(35) They who desire wealth, a good repute, an
increased life span, a better world [heaven], the
defeat of the influence of the Age of Quarrel and
who are after the higher cause of the perfection of
the four [civil virtues] of religion, economy, sen¬
sual pleasure and liberation, must listen with great
respect to this narration. (36) The king listening to
this who on his chariot campaigns for his victory,
will receive taxes from other kings like King Prthu
did. (37) When one freed from all other associa¬
tion, is of unalloyed devotional service unto the
Supreme Lord, one must hear about, make others
listen to and continue to read about the pious char¬
acter of the son of Vena. (38) Oh son of Vici-
travlrya [Vidura], I explained to you how one thus
involved in relation to this extraordinary text, may
awaken to the greatness for which one should
strive. (39) He who liberated in the association
concerning the Supreme Lord with great reverence
repeatedly listens to this narration about Prthu and
also spreads it, will in full realize the attachment
to His feet that constitute the boat for [crossing]
the ocean of nescience.'
Chapter 24
The Song Sung by Lord Siva
(1) Maitreya said: 'The son of Prthu who because
of his great actions became known as Vijitasva
[see 4.19: 18], became emperor and gave his
younger brothers he cared a lot about, the rule
over the different directions of the world. (2) The
master offered Haryaksa the eastern part, the south
he offered to DhOmrakesa, the western side was
for the brother with the name Vrka and the north¬
ern direction he gave to Dravina. (3) He who from
[what he did in relation to] Indra [also] was hon¬
ored with the name Antardhana ['invisibly pre¬
sent'], begot in his wife SikhandinI three children
who carried the approval of everyone. (4) They
were named Pavaka, Pavamana and Suci. They in
the past had been the gods of fire but now, because
of a curse of sage Vasistha, had taken birth again
in order to regain that status by the progress of
yoga. (5) Antardhana who didn't kill Indra despite
of the fact that he knew that he had stolen the
horse, begot in his wife named Nabhasvatl a son
called Havirdhana ['the offering won'], (6) The
taxes, punishments and fines and such that make
up the livelihood of kings, he considered to be
something very severe and therefore he abolished
them in favor of sacrifices that in the past had been
given up. (7) Despite of being committed to the
job of ending the distress [of others], he as a real¬
ized soul always keeping to his ecstasy, by the
worship of the Original Person easily attained His
abode, the Supreme of the Soul. (8) HavirdhanI
the wife of Havirdhana oh Vidura, gave birth to
six sons named Barhisat, Gaya, Sukla, Krsna, Sa-
tya and Jitavrata. (9) He who by Havirdhana was
named Barhisat was that fortunate in his ritualistic
actions and yoga realization, that he was consid¬
ered the Prajapati [the founding father] oh best of
the Kurus. (10) With this practice of the world all
over continually pleasing the gods with sacrifices,
he kept the kusa grass [of the ceremonial sitting
places] facing the east. (11) On the advise of the
Canto 4 - Part b 17
(19) Maitreya said: The sons of fa¬
ther Praclnabarhi all [in full surren-
© Dominique Amendoia der] accepting the words of their fa-
god of gods [Brahma] he married the daughter of
the ocean named Satadruti. The moment the fire
god Agni saw her, youthful and charming in all
her limbs, circumambulating [his fire] during the
marriage ceremony, he felt himself as much at¬
tracted as he [formerly] was to Sukl. (12) The ones
of learning, the ones of desire, the ones of heaven,
the sages and the perfect ones, the ones of the
earth and those of the snakes, were all captivated
by the tinkling alone of the new bride her ankle
bells that could be heard everywhere. (13) From
[PracTna]Barhi ten sons appeared in the womb of
Satadruti who all deeply vowed to the dharma to¬
gether were called the Pracetas [from prdcTna:
being turned eastward]. (14) They by their father
ordered to beget children fled from home and set¬
tled for the sake of their austerity for a ten thou¬
sand years near a large lake in order to worship the
ther piously on their heads had, seri¬
ous in their hearts about doing austerities, left in
the western direction. (20) They reached a very
large expanse of water as vast as the nearby ocean
with water that, as clear as the mind of a great
soul, was a pleasure to its inhabitants. (21) In that
water a multitude of red and blue, kahlara and
indlvara [during the day and the evening blossom¬
ing] lotuses was found and swans, cranes, ducks
[cakravakas] and other birds [like karandavas]
vibrated their sounds there. (22) Mad bumblebees
joyfully hummed there loudly with their little
hairy bodies. It was a festival of creepers, trees
and lotuses the pollen of which by the wind was
spread in all directions. (23) All the princes were
amazed about the beautiful heavenly music ac¬
companied by drums and kettle drums that could
be heard there continually.
Master of All Penance [Sri Hari] by
their topos. (15) Following that path
they encountered Lord Siva who
very pleased with the great command
of their meditation, mantra practice
and worship, spoke to them.'
(16) Vidura asked: ‘Oh brahmin
please clarify what happened when
the Pracetas met Lord Siva on their
path as also what the Lordship who
was so pleased with them has said.
(17) Oh best among the learned, in
this world being caught in a physical
body it rarely happens that one finds
association with Lord Siva. Even
sages who with him as their object of
desire fully detached are engaged in
meditation [fail in this], (18) Al¬
though he is satisfied within himself,
the great Lord Siva when he mani¬
fests in this world for the fulfillment
of her wishes engages with the terror
of the forces controlling her [like
those of Kali, Durga or Vlrabhadra,
see 4.5].'
18 Snmad Bhagavatam - The Story of the Fortunate One
(24-25) That very moment they witnessed how the
chief of the demigods [Lord Siva], came out of the
water accompanied by an association of great
souls who glorified him. Seeing his golden hue,
his bodily features, his blue throat, three eyes and
merciful beautiful face, they all aroused in their
amazement offered their obeisances. (26) He who
dispels all dangers, the Great Lord and caretaker
of the religion then talked to them, pleased as he
was with their observance of the principles in the
past and their gentle behavior
and good manners. (27) Rudra
said: ‘Oh all of you sons of
King Praclnabarhi, knowing
your actions and desires I wish
you all the best and to prove
you my mercy, 1 therefore
grant you my audience. (28)
Any living being, any individ¬
ual soul so one says, who sur¬
renders directly to Vasudeva,
the Supreme Lord and tran¬
scendental controller of the
three modes, is very dear to
me. (29) When someone for
the time of a hundred lives is
fixed on his duty he acquires
the position of Brahma
[Brahmaloka] and when he as
well does not fail to [serve]
the Supreme Lord he thereaf¬
ter will attain me [Sivaloka].
Devotees of Lord Visnu at the
end of time attain a position
[Vaikunthaloka] like the one
of me and the other demigods.
(30) That is why all of you
devotees are just as dear to
me as the Supreme Lord Him¬
self and for that reason there
is also never anybody else among the devotees
who is loved as much as 1 am. (31) In particular
this what I am going to tell you now is what you
always should attend to and repeat for your¬
selves, for it is very pure, auspicious, transcen¬
dental and beneficial.'
(32) Maitreya said: 'With a heart full of compas¬
sion the Lord spoke the following words to the
princes who with folded hands stood before Lord
Siva, the greatest devotee of Narayana. (33) Sri
Rudra said [in worship of Vasudeva]: 'All glories
unto You, the best of all self-realized souls who
brings happiness to the auspicious ones. Let there
be my obeisances unto You, for You are the all¬
perfect and worshipable soul of all, the Supersoul.
(34) All my respects unto You Vasudeva, from
whose navel the lotus sprouted. You are the source
of the senses and the sense objects and the immu¬
table self-illumined state that is of an eternal
peace. (35) I offer my obeisances also to [You in
the form of] Sankarsana [the Lord of ego and inte¬
gration] who as the origin of the subtle non¬
manifest matter is the unsurpassable master of dis¬
integration [at the end of time], and to the master
of all development, the soul in the beyond Pra-
dyumna [the master of intelligence]. (36) All glo-
Canto 4 - Part b 19
ries to You, 1 offer my respects again unto You as
Aniruddha [Lord of the mind, of whom the sun
god is an expansion, see also 3.1: 34], the master
and director of the senses. My obeisances unto the
Supreme One of perfect purity and completeness
who stands apart from this material creation*. (37)
Unto You as the heavenly abode, the path of lib¬
eration, the gateway of the eternal and the purest
of the pure my obeisances. All my respects I offer
unto You, the golden semen, who are the continu¬
ity of the Vedic sacrifices [cdtur-hotra ]. (38) Be
praised oh You who invigorate the ancestors and
the gods, oh master of the three Vedas and the sac¬
rifices. You are the leading deity of the moon who
pleases everyone. All my respects unto You, the
Supersoul pervading all living beings. (39) The
strength and power of all that exists, the body and
Transcendental Self of the diversity of the material
world [the virdth rupa\ and the maintainer of the
three worlds, 1 offer my obeisances. (40) All glo¬
ries to You who as the ether reveal the meaning,
You the within and without of the self, the su¬
preme effulgence. My obeisances unto You as the
beyond of death and the puipose of all pious ac¬
tivities. (41) Unto the inclining as well as disin¬
clining God of the forefathers, unto You as the
final outcome of all fruitive action and as death
itself, You the cause of all sorts of misery resulting
from irreligion, I offer my respects. (42) Because
You are the topmost bestower of benedictions, the
mastermind [of all mantras], the causal self, I offer
You my respects. All glory to You as the greatest
of all religiosity, unto You Krsna who are the per¬
fection of intelligence. You are the oldest of the
old, the Original Personality and master of yogic
analysis [sdnkya-yoga], (43) The reservoir of the
three energies [of the doer, the sense-activities and
the resultant workload see B.G. 18a: 18], the rea¬
son of the material identification of the soul [the
egotism] named Rudra and the embodiment of
knowledge, intention and the voice of all powers, 1
offer my obeisances. (44) Please show us who de¬
sire Your presence, the form that to the satisfaction
of all the senses of the devotees is worshiped by
them as the dear most. (45-46) As glistening as the
rain from the dense clouds during the rainy season
You are the summit of all beauty. Beautiful are the
features of Your four-handed form, of the greatest
is Your pleasant face, Your eyes are as beautiful as
the petals in the whorl of a lotus flower, beautiful
are Your eyebrows, straight nose, shining teeth,
high forehead and the full decoration of Your face
and equally beautiful perfect ears. (47-48) The
beauty of Your merciful smile and sidelong
glances, Your curly hair and clothing in the saffron
color of the lotus, is supported by the glittering
earrings and shiny helmet, the bangles, necklace,
ankle bells, belt, conch shell, disc, club, and lotus
flower, garland and the best of pearls that make
You look still more beautiful. (49) The shoulders
under Your coils of hair that are like those of a lion
and Your neck, fortunate of bearing the jewel glit¬
tering on Your chest [named Kaustubha], give You
a never decreasing beauty that exceeds [the beauty
of the streaks of gold on] every norm [or touch¬
stone] . (50) Your inhaling and exhaling stirs beau¬
tifully the folds in Your belly that looks like a ba¬
nana leaf, and the whirling depression of Your na¬
vel is alike the spiraling of the galaxy. (51) The
dark color of the skin below Your waist is extra
attractive with the beauty of Your dress and sym¬
metrical golden belt as well as with, lower, the
great beauty of Your lotus feet, calves and thighs.
(52) By the so very pleasing lotus feet that are like
the petals of a lotus flower in autumn, by the ef¬
fulgence of Your nails, You drive away all the
trouble agitating us. Show us the path of Your lo¬
tus feet [also understood as the first two cantos of
this Bhagavatam] that reduce the fear of material
existence oh teacher, oh spiritual master of all who
suffer the darkness. (53) They who performing
their [occupational] duties wish to purify them¬
selves and live without fear, must meditate upon
this form [of Yours] in a devotional practice of
yoga [bhakti-yoga]. (54) Your grace is easily ob¬
tained by the devotee but for all other embodied
souls You are difficult to reach, even for the ones
belonging to the king of heaven Indra or for the
self-realized souls whose ultimate goal it is to at¬
tain oneness [with You]. (55) What else would one
desire but Your lotus feet, once one by pure devo¬
tional service has been of the worship that even
for the most virtuous ones is difficult to attain!
(56) To a soul of complete surrender the invincible
time by which You in Your prowess and majesty
with simply raising Your eyebrows vanquish the
entire universe, constitutes no threat. (57) The ad¬
vantage for someone associating even for the
20 Snmad Bhagavatam - The Story of the Fortunate One
shortest while in the company of devotees of the
Supreme Lord is unequaled. What interest would
such a person have in demigod blessings, in merg¬
ing with the Supreme or being a materially condi¬
tioned soul? (58) Let there for us who, in order to
wash away the ruminations of sin, dip in and [pu¬
rified] step out of the Ganges, therefore be the
mercy and grace of this association for the glorifi¬
cation of Your feet of Victory over all Misfortune
that blesses the normal living beings with the full¬
est goodness. (59) He whose heart was purified by
the blessing derived from entering that [associa¬
tion of] bhcikti-yoga, will be very happy to find
therein the wisdom of Your way and never bewil¬
dered end up in the dark pit of worldly influences.
(60) You are the Absolute Spirit \brahma], the
transcendental light spread [everywhere] like the
ether, in whom this universe of the cosmic mani¬
festation has appeared. (61) You are the one who
by His energy has created, maintains and again
annihilates this variegated manifestation. That
eternal, unchanging intelligence of differentiation
I understand is likely to give trouble to the indi¬
vidual soul in relation to You as the essential [in¬
dependent] self, oh Supreme Lord. (62) Experts in
the field of the Vedas and their corollaries are
those transcendentalists who for their perfection
with faith and conviction duly, by a wide range of
organized actions, glorify You who are identified
by that what is created, by the senses and by the
heart. (63) You are the One Original Person from
whose dormant energy the diversity of the totality
of the material energy that is ruled by [the natural
modes of] passion, goodness and ignorance has
originated: the ego, the sky, the air, fire, water and
earth, the virtuous souls, the sages and all the liv¬
ing beings. (64) That what You created from Your
own potency, You afterwards enter in the form of
the four kinds of bodies [as born from embryos,
eggs, perspiration and seeds, see also 2.10: 40]
and then You, by Your own parts and parcels,
know the person as an enjoyer of the senses, as
someone who relishes the sweet honey. (65) One
may guess about [the authority and order of] Your
reality [of Time]. [All] we see is how You, just
like the wind scattering the clouds, with Your so
very great force [of Time] in the long run destroy
all the planetary systems and how all living beings
find their end therewith because of others. (66)
The madmen [of this world] cry out loudly what
all should be done, and by that desire their greed
for sensual matters is rampant. But all of a sudden
You vigilantly as the Destroyer seize them just
like a mouse is seized by the greedy tongue of a
hungry snake. (67) What man of study who knows
that by not worshiping You one only sees the [use¬
less] decay of one's body, would deride Your lotus
feet, the feet that by our spiritual teacher [Brahma]
and the fourteen Manus [after him, see Canto 2: 3:
9, 6: 30, 10: 4] were worshiped without hesitation
or further arguing? (68) You therefore are for us,
the ones who have learned, the Supreme Brahman,
the Soul of the soul, the Supersoul, the destination
were there is no fear at all for the Destroyer Rudra
who is feared by the entire universe.'
(69) 'If you pray like this and [faithfully] perform
your duty, there will be happiness for all of you oh
purified sons of the king who have turned your
minds to the Supreme Lord. (70) Be of worship
and always sing for and meditate full of praise
upon Him who as the Supreme Soul is situated in
your hearts as well as in the hearts of all other liv¬
ing beings. (71) All of you, time and again read
this [Yogadesa] instruction of yoga and close it in
your heart. Take to the vow of the sages of always
with intelligence being [silently] absorbed within
and practice this with the greatest respect. (72)
This was first taught by the great Lord [Brahma],
the master of the creators of the universe, of the
great sages headed by Bhrgu who as his sons in
charge of the world were eager to create [compare
4.1: 12-15]. (73) We who as the controllers of the
people were enjoined by him to procreate were by
this [instruction] freed from all ignorance and thus
could bring about the different kinds of people.
(74) The person who thus regularly repeats this to
himself with great attention, will being absorbed
in this without delay achieve the auspiciousness of
being devoted to Vasudeva [Krsna as the Lord of
Consciousness]. (75) Of all benedictions in this
world spiritual knowledge is the supreme tran¬
scendental benefit of happiness for every person,
for it is the boat of higher knowledge with which
one crosses over the insurmountable ocean of
danger. (76) Anyone who devotedly attached and
with faith regularly studies this song of mine, this
prayer offered to the Supreme Lord, the Supreme
Canto 4 - Part b 21
Personality who is so difficult to respect, will be
able to worship Him. (77) The person fixed on the
song as sung by me can by dint of the Lord of the
Beyond attain whatever he desires. The Lord
pleased by it constitutes the dear most of all bene¬
dictions. (78) The mortal human who rising early
in the morning with faith and devotion folding his
hands is absorbed in this prayer and thus person-
within every one, you will ultimately achieve the
results you desired, for that practice equals the
greatest austerities.'
*: Lord Krsna, by His quadruple expansion of
Vasudeva, Sankarsana, Pradyumna and Aniruddha,
is the Lord of psychic action, namely thinking, feel¬
ing, willing and acting.
Chapter 25
About the Character of King
Puranjana
(1) Maitreya said: 'After thus having given
instruction, the Destroyer worshiped by the
sons of Barhishat vanished from there right
before the eyes of the princes. (2) While they
at that water for an endless number of years
executed austerities, all the Pracetas recited
the prayer as sung by Lord Siva. (3) Oh
Vidura, meanwhile a compassionate Narada
as a knower of the spiritual truth instructed
King Praclnabarhi who had a mind full of
attachment to fruitive activities: (4) ‘Oh
King, [he said] what spiritual welfare do you
expect from fruitive activities? That way
engaged you will not see the misery disap¬
pear nor will the ultimate good of happiness
be attained.'
(5) The king replied: 'I don't know oh great
transcendental soul, my intelligence is occu¬
pied by my desire for the fruits. Please en¬
lighten me on the pure, spiritual knowledge
that will relieve me of my workload. (6) In
the superficial duties of one's family life with
sons, a wife and wealth, transcendence is not
considered to be the goal of life, and thus
one discovers that one is a fool wandering
around on all paths of material existence.'
ally listens and makes others listen, will be liber¬
ated from all karmic bondage. (79) Oh sons of the
king ['the god of man'], by the intelligence of per¬
fectly attentive praying and chanting this song 1
sang of the Supreme Person who is the Supersoul
(7) Narada said: ‘Oh my dearest ruler of the
citizens, oh King, may I remind you of all
the thousands of animals that you without pity
have killed in the sacrifices? (8) Remembering the
harm you did to them, they are all waiting for you
boiling with anger to pierce you with horns of iron
after you've died. (9) In this connection I will re-
22 Snmad Bhagavatam - The Story of the Fortunate One
late to you the very old story about the charac¬
ter of Puranjana ['he who is after the city that is
the body']. Understand what I'm going to tell
you now. (10) Once there was a king of great
renown named Puranjana oh Ruler. He had a
friend called Avijnata ['the unknown one'] of
whom nobody knew what he did. (11) He rest¬
lessly traveled the planet all over to hold his
ground [with a residence], but when he couldn't
find [that place for] himself that way, he got mo¬
rose. (12) Wishing a residence that answered to
all his desires he thought that none of all the
places that he saw was good enough. (13) One
day at the southern side of the Himalayas he spot¬
ted on its ridges a city with nine gates that of¬
fered him all facilities [compare B.G. 5: 13]. (14)
Packed with houses and surrounded by walls it
had towers, gates, parks, canals, windows and
domes made of gold, silver and iron. (15) The
floors of the palaces were bedecked with sap¬
phires, crystal, diamonds, pearls, emeralds and
rubies which gave the city a luster as radiating as
the celestial town called Bhogavatl. (16) There
were assembly houses, squares and streets with
gambling houses, shops and places to repose
which were decorated with flags, festoons and
hanging gardens. (17) In the outskirts of that town
one saw the nicest trees and creepers and there
was a lake vibrating with the sounds of chirping
birds and colonies of humming bees. (18) From
the waterfall of a mountain stream the treasury of
trees on the bank of the lotus-filled lake received
a springtime mist of water droplets on its
branches. (19) The different groups of forest ani¬
mals were as tame as the wisest sages and all the
cooing of its cuckoos made any passenger feel
welcome. (20) There he happened to see a very
beautiful woman coming towards him surrounded
by ten servants who each led a hundred others.
(21) Young as she was with a desirable, well¬
shaped figure she was looking for a husband and
on all sides guarded by a five-hooded snake. (22)
With an attractive nose and beautiful teeth the
young woman had a nice forehead and beautiful
harmoniously to her face arranged ears with daz¬
zling earrings. (23) She wore a yellow garment
and had a beautiful waist with a dark skin, a
golden belt and at her feet ankle bells tinkling as
she walked. She looked like a denizen of heaven.
(24) Pacing as graceful as an elephant she with the
end of her sari, timidly tried to cover the equally
round and full breasts speaking for her youth. (25)
Moved by her sexual attraction, the arrows of her
looks, the exciting love of her eyebrows and the
great beauty of her coy smiles, the hero addressed
her very gently.
(26) 'Who are you with those beautiful lotus petal
eyes? Who do you belong to, where do you come
from and what are you doing here near this city
oh chaste one? Please be so kind to tell me what
your plans are oh timid girl. (27) Who are all these
followers, your eleven guards and all these
women? Oh you with your beautiful eyes, what
kind of snake is that preparing your way? (28) In
your shyness you are as the wife of Siva [Uma] or
rather Sarasvatl [of Brahma] or even better... the
Goddess of Fortune [LaksmI belonging to Visnu]!
Where is the lotus flower that must have fallen
from the palm of your hand in your search for
your husband, you as alone as a sage in the forest
walking on feet from which one may expect any¬
thing one might wish for? (29) And when you are
none of these [goddesses] oh fortunate one - for
your feet are touching the ground - then you as
someone who is so much alike the transcendental
goddess of the Enjoyer of the Sacrifices, deserve it
to walk to the greater beauty of this city alongside
this great hero, I who am of the greatest glory in
this world! (30) By your shy looks, sympathetic
smiles and bewildering eyebrows you have upset
me. Because of you I am pained by the almighty
Cupid. Therefore have mercy with me, my dearest
beauty. (31) Your face with such nice eyebrows
and warm eyes, surrounded by the locks of your
bluish hair hanging loose, you in your shyness
haven't even lifted to grant me the vision of your
look and the sweet words of your speech oh
woman with the lovely smile.'
(32) Narada said: ‘Oh hero, the woman attracted
by the impatient begging of Puranjana, smiled and
addressed the staunch one: (33) 'I'm not sure about
who has put me on this planet oh best among the
men, nor from whose lineage the others were born
or what their names are. (34) What 1 know is that
all of us souls are there today, that is all. I do not
know oh hero, who created this city where all be-
Canto 4 - Part b 23
ings have their residence. (35) All these men and
women at my side are my male and female friends
oh respectable one, and when I am asleep the
snake stays awake to protect this city. (36) Fortu¬
nately you have come to this place, may you find
all happiness! I and my friends oh killer of the
enemy, will provide for all the sense enjoyment
you desire. (37) Just be so good to stay in this city
with the nine gates oh mighty one, to enjoy for a
hundred years the matters of life that I have ar¬
ranged here for you. (38) Who else but you would
I allow to enjoy? Without the certainty of your
wisdom and knowledge in this, that would be as
foolish as it is for animals not seeing what lies
ahead, to aspire a life in the hereafter. (39) With
religious rituals, economic development and regu¬
lated pleasures one can enjoy a life here beyond
the ken of the transcendentalists in having off¬
spring, the nectar of the sacrifices, a good repute
and [access to higher] worlds without lamentation
and disease. (40) The forefathers, the gods, man in
general, all living beings and each person for him¬
self, will all defend that a householder's life like
this constitutes the [safe and] blessed refuge [for
people] in the material world. (41) Who indeed my
great hero, would not accept such an easy to get
magnanimous, beautiful and famous husband like
you? (42) Which woman's mind in this world
would not be drawn to your able body with its
strong arms oh mighty man who only travels
around to dissipate with your utmost effort and
alluring smiles the distress of a poor woman like
me?'
(43) Narada continued: ‘Oh King, thus at that
place having agreed upon the terms of their en¬
gagement with each other, they as husband and
wife entered the city to enjoy their life there for a
hundred years. (44) When it was too hot he sur¬
rounded by women entered the river to sport with
them there, and the singers at different places sang
nice songs about it. (45) The city had seven gates
above the ground and two below that were con¬
structed for the ruler or anyone else to go to dif¬
ferent places. (46) Five of the gates faced the east,
one was at the south, one at the north and two
gates where found at the western side. I will de¬
scribe their names to you oh King. (47) At one
place at the eastern side two gates were built
named Khadyota ['glowworm'] and AvirmukhI
['torchlight']. The king used them to go to the city
of Vibhrajita ['to see clearly'] with his friend
Dyuman ['of the sun']. (48) At another location in
the east there were built the gates called NalinI
and NalinI ['mystical names for the nostrils'] and
they were used when he with his friend named
AvadhOta ['the one who got rid'] went to a place
called Saurabha ['aroma']. (49) The fifth gate on
the eastern side called Mukhya ['of the mouth']
was used by the king of the city, accompanied by
Rasajna ['the taster'] and Vipana ['the organ of
speech'], to go to two places called BahQdana
['many a gift'] and Apana ['the market']. (50)
Going through the southern city gate named
Pitrhu ['invoking the ancestors'] oh King, Pu¬
ranjana together with his friend Srutadhara
['having a good memory'] visited the southern
country side named Daksina-pancala ['the south¬
ern territories']. (51) The city gate called Devahu
['the one to God'] in the north was used by Pu¬
ranjana to visit together with Srutadhara the
northern countryside Uttara-pancala ['the north¬
ern fivefold']. (52) The gate on the western side
called Asurl ['the one void of light'] was used by
Puranjana to go together with Durmada ['the one
mad about'] to the city of pleasure called
Gramaka ['a small place']. (53) The western gate
called Nirr ti ['the bottom, dissolution'] was used
by Puranjana to go to the place called Vaisasa
['distress, slaughter'] accompanied by his friend
Lubdhaka ['the covetous one']. (54) The king be¬
longing to those endowed with sight went
through [the subterranean gates named] Nirvak
['speechlessness'] and Pesaskrt ['the hand'] to en¬
gage in activities together with two blind citi¬
zens. (55) When he went to his private quarters,
he did so accompanied by VisOcIna ['going
apart'] and then in a state of illusion to his satis¬
faction and happiness enjoyed the love of his
wife and children. (56) Thus strongly attached to
act in lust and foolishness for the sake of a cer¬
tain result, he was cheated in being controlled by
whatever his queen wanted him to do. (57-61)
When she drank liquor, he drank and got drunk.
When she ate he ate, chewing with her whatever
she was chewing. When his wife sang he used to
sing and when she at times had to cry, he cried
too. When she had to laugh he laughed as well,
24 Snmad Bhagavatam - The Story of the Fortunate One
when she talked chitchat, he prattled after her.
Wherever she went for a walk, he followed in her
footsteps, when she stood still, he stood still and
when she laid herself down on her bed, he had the
habit to lie down following her example. He also
had the habit of sitting down when she sat and at
times listened to what she was listening to. When
she saw something he looked for the same and
when she smelled something, he usually smelled it
too. When she touched, he touched and when she
was complaining he followed her in being equally
wretched. He enjoyed it when she was enjoying
and when she was satisfied, he was the same after
her. (62) Thus captivated by the queen he was led
astray, away from his own nature and as the fool¬
ish king who helplessly did what she did, as weak
as a pet animal.'
Chapter 26
King Puranjana Goes Hunting and
Finds his Morose Wife
(1-3) Narada said:
'Once upon a time he
[King Puranjana] went
to the forest called
Panca-prastha ['the five
destinations'] carrying
his bow, golden armor
and inexhaustible
quiver. He traveled on
the two wheels and one
axle of a swift chariot
with golden ornaments
that, being drawn by
five horses, had one
sitting place, seven ar¬
mor plates, three flags
and two posts for his
harnesses. He carried
five weapons and two
special arrows. To¬
gether with his eleventh
commander and his one
chariot driver who held
one set of reins, he
knew five objectives and five different ways of
approach. (4) Having taken up his bow and arrows
he was very proud of having left his wife behind,
for that was a thing next to impossible for him.
[But] inspired by the evil thought of hunting he
went there to kill animals. (5) With the demoniac
darkness of a lack of enlightenment in his heart he
had taken to the horrible practice of mercilessly
with sharp arrows killing the animals in the for¬
ests. (6) A king in his greed [for flesh] may, as is
regulated by the directions of the Vedas, kill in the
forest as many animals fit for sacrifices in holy
places as are needed and not more than that. (7)
Oh King, any man of learning who must do his job
the way it is regulated, will by [the power of] that
spiritual knowledge never be affected by such
activities. (8) Or else he by his karmic actions will
get entangled in a notion of false prestige and thus,
having fallen under the influence of the natural
modes, bereft of all knowledge be going downhill.
(9) Because of the destruction of the animal bodies
that were pierced by the arrows which had differ¬
ent kinds of feathers, there was great sadness, it
was a distress unbearable for compassionate souls.
Canto 4 - Part b 25
(10) From killing game like rabbits, buffaloes,
bison, black deer, porcupines and various other
kinds he got very tired. (11) When he was done he
arrived thirsty and exhausted back home to take a
bath, have a proper meal and rest to find his peace
back. (12) After he [some day] as should had per¬
fumed and smeared his body with sandalwood
pulp, he, nicely garlanded and beautifully orna¬
mented, wanted to pay attention to his queen. (13)
Satisfied, joyous and very proud as well he had his
mind on Cupid and didn't aim at a higher con¬
sciousness with his wife who maintained him with
her royal household. (14) Oh dear King, worried a
little he asked the maids of the household: ‘Oh my
beauties, is everything okay with you and your
mistress? (15) All the matters at home at the mo¬
ment appear to be not as attractive as before. To
have no mother or wife at home devotedly wel¬
coming her husband is like having a chariot with¬
out wheels. What man of learning would sit on
such a poor thing? (16) Where is she now, that
intelligent woman who delivers me from drowning
in an ocean of worries and inspires me at every
step?'
(17) The women answered: ‘Oh King go and see
how your beloved one lies on the bare floor oh
killer of the enemies. We have no idea why she
has taken to this kind of behavior!'
(18) Narada said: 'When he saw his queen lying on
the ground as if she were a mendicant, Puranjana
racking his brains over the scene, was most bewil¬
dered. (19) Pacifying her with sweet words and a
heart full of regrets, he couldn't notice any sign of
anger that would prove any love from the side of
his sweetheart. (20) Gradually first touching her
feet and then embracing her on his lap, the hero
experienced in flattery began to appease her. (21)
Puranjana said: 'Masters unto servants who acting
out of line committed an offense oh auspicious
one, are with those whom they accepted as their
subjects of no instruction if they wouldn't repri¬
mand them. (22) The punishment by the master
meted out to the servants constitutes the greatest
favor. A fool doesn't know oh slender maiden, that
to be angry is the duty of a friend! (23) That face
of yours that with its beautiful teeth and eyebrows
fills me with attachment and now so gloomy is
hanging down, you together with your sweet
voice, like a bee should lift up to me shining, smil¬
ing and glancing from under its bluish hair so
beautiful to your straight nose. Please oh thought¬
ful one, I'm all yours. (24) Except for when he
belongs to the school of the enlightened souls on
this earth, I am willing to punish him who
wronged you oh wife of this hero. As far as I am
concerned he will not live without fear and anxiety
in the three worlds or anywhere else, when he is
anyone else but a servant of Visnu ['the enemy of
Mura']! (25) Your face was never without its deco¬
rations nor have I ever before seen you that dirty,
morose, upset and without your luster and affec¬
tion. Never I saw your nice breasts wet with tears
or your lips not red of kunkum. (26) My most in¬
timate friend, be kind to this man who did the
wrong thing because he went hunting on his own
accord. What woman who with her great beauty
controls the lusty desires of her husband wouldn't
dutifully embrace him being lost in impatience
and pierced by the arrows of Cupid?'
Chapter 27
Candavega Attacks the City of King
Puranjana; the Character of Kalakanya
(1) Narada said: 'Puranjana's wife by means of
these love games completely bringing her husband
under her control oh great King, thus enjoyed all
the satisfaction she gave him. (2) Oh King, the
queen perfectly happy welcomed the king who
with his attractive face had approached her nicely
bathed and fully decorated. (3) Intimately making
fun she embraced him as he held her in his arms.
Thus being captivated by the woman he lost his
keenness and wasn't quite aware of how day and
night the insurmountable time was passing. (4)
Lying down on the precious bedstead of the queen,
the hero, despite of his advanced consciousness,
became increasingly illusioned and having his
wife's arms for his pillow he, overwhelmed by
ignorance considering it to be the highest attain¬
ment, didn't realize what self-realization and the
Supreme actually meant. (5) Oh best of Kings, this
way lustily enjoying with an impure heart, his
newly won life passed in half a moment. (6) Pu-
26 Snmad Bhagavatam - The Story of the Fortunate One
see 4.25: 35 and list]. (16) Single-handedly he for
a hundred years as the guardian of Puranjana's city
valiantly fought the seven hundred and twenty
Gandharvas. (17) Becoming weak all alone light¬
ing so many warriors, his intimate friend[, the
ruler] of the city state along with all his friends
ranjana oh King, spending half his life
that way, begot in his wife eleven sons
and hundreds [of grandsons], (7) He
also had over ten daughters and a hun¬
dred [granddaughters], and all those
daughters of Puranjana, oh founding
father, were just as famous as their
parents because of their good conduct,
magnanimity and [other] qualities. (8)
He the King of Pancala for expanding
his line married his sons with the best
of wives and his daughters to equally
qualified husbands. (9) Also the hun¬
dreds of sons of the [grand] sons all
produced hundreds and hundreds of
other descendants because of
which Puranjana's family increased
immensely in the land of Pancala. (10)
Because of his deep rooted attachment
to material enjoyment he became fully
subservient to his descendants who
heavily plundered his home and treas¬
ury. (11) He, so full of desires, just like
you conducted sacrifices out of respect
for the forefathers, the gods and the
great ones in society. But they were all
equally ghastly inspired by the killing
of poor animals. (12) Thus wantonly
involved with a heart enslaved by kith
and kin, one day the time [of old age]
arrived that is not very loved by those
who are fond of women.
(13) Oh King, there is a king belong¬
ing to the heavenly kingdom [Gand-
harvaloka] who is called Candavega
['the impetuously streaming time']. He
has the lead over three hundred and
sixty very powerful other Gandharvas.
(14) There are also an equal amount of
black and white heavenly women of
Candavega [the light and dark periods
of the month, see 3.11: 10]. They all
surrounded the city to plunder the amenities for
sensual pleasure. (15) When all the followers of
Candavega began to plunder the city of Puranjana,
they met with the big serpent present there for its
defense [his five hoods stand for the five kinds of
life air: prana, apana, vyana, udana and samdna\
Canto 4 - Part b 27
and relatives, got very anxious and sad. (18) He
who within the city [of the five senses] Pancala
enjoyed the sweetest love and together with his
associates collected the necessary means for it, as
a hen-pecked husband couldn't understand
though what kind of fear he actually dealt with
[the fear of death].
(19) [All of this happened during the time that] the
daughter of the Almighty Time [called Kalakanya,
referring to Jara or old age] traveled the three
worlds desiring someone for a husband oh King
Praclnabarhi, but there was never anyone who ac¬
cepted her proposal. (20) Unhappy about it she
was known in the world as Durbhaga ['ill-fated'],
but because she once had pleased a wise king who
had accepted her [called Jayati who by Sukracarya
had been cursed with premature old age], she
granted Puru [the son faithfull to Jayati] a boon
[viz. to inherit the kingdom. See also 9.18]. (21)
Once when I myself was traveling around she de¬
scended to earth from her heavenly abode [Brah-
maloka] and, illusioned by lust, proposed to me
while I was a vowed celibate. (22) [After I turned
her down] she out of illusion having become very
angry with me, cursed me saying: 'Having turned
down my request thou sage, you will never be able
to remain at one place.' (23) After that frustration
of her plans, she on my instigation approached the
ruler of the Yavanas [the untouchables also called
mlecchas or meat-eaters] named Bhaya ['fear'] to
accept him as her husband. (24) She said to him:
‘Oh great hero, you as the best of the untouchables
I accept as the husband of my desire. No one will
ever see the plans foiled he made with you. (25)
The following two kinds of people are of lamenta¬
tion: the ignorant not following the path of charity
and the foolish who never wish to accept what
according to custom and the scriptures is brought
about by God's grace. (26) Therefore accept me oh
gentleman, I am willing to serve. Have mercy with
me, for every man it is a matter of principle to be
of compassion for people in distress.'
(27) When the king of the Yavanas heard the
daughter of Time express herself in these words,
he, according to the will of God prepared to do his
duty in the private sphere, addressed her with a
smile: (28) 'For being unacceptable because of the
inauspiciousness you stand for you are never wel¬
come to considerate souls. I've thought about this
matter and ascertained that you must have a hus¬
band. (29) Please, oh you who move about imper¬
ceptibly, enjoy this world that is built upon karma,
upon fruitive action. With the help of my soldiers
you will unhindered be able to guide the people to
their death. (30) I give you my brother Prajvara
['the fever of Visnu'] and thus you become my sis¬
ter. Together with the two of you and my fearsome
soldiers, I will roam about unseen in this world.'
Chapter 28
Puranjana Becomes a Woman in his
Next Life
(1) Narada said: ‘Oh King Praclnabarhi, all the
forces of Bhaya, the representatives of death [who
are alike the troubles of old age] roamed this earth
together with Prajvara and Kalakanya. (2) But
when they one day full of wrath laid siege to the
city of Puranjana which was so full of sensual
pleasure oh King, they discovered it was protected
by the old serpent. (3) The daughter of Kala then
also participated in the violence to take hold of
Puranjana's city. Overwhelmed by her someone
immediately realizes how insignificant he is.
(4) With her attack the Yavanas from all sides en¬
tered the gates and created severe trouble all over
the city. (5) Puranjana, who as an all too eager
householder was overly attached to his family,
was in the troubled city thereupon plagued by all
kinds of distress. (6) Embraced by the Daughter
of Time he lost his beauty and because he in be¬
ing addicted to sensual pleasures was a miser
lacking in intelligence, he was by the Gandharvas
and Yavanas [the meat-eaters] by force bereft of
his opulence. (7) He saw his town fall apart in
opposing fractions, that his sons and grandsons,
servants and ministers were disrespectful and that
his wife had become indifferent. (8) With
Pancala being infested with insurmountable ene¬
mies he grew very anxious, but because he him¬
self was seized by Kalakanya he couldn't take any
counteraction. (9) In his emotional preference for
his sons and wife he had lost the real purpose of
life and because of Kalakanya everything the poor
man had lusted for in his life had become stale.
28 Snmad Bhagavatam - The Story of the Fortunate One
(10) The town that was overrun by the Gandharvas
and Yavanas and was smashed by the Daughter of
Time, the king against his will had to abandon.
(11) For the sole purpose of pleasing his elder
brother Bhaya [called 'the fear'], Prajvara [being
'the fever'] present at the spot, set fire to the city.
(12) When the city with all the citizens, servants
and followers was ablaze Puranjana, the head of
the big family, along with his wife and descen¬
dants had to suffer the heat.
(13) With the city being attacked by the Yavanas
and seized by Kalakanya and the problems caused
by Prajvara, also the guardian of the city [the
snake] got very aggrieved. (14) He couldn't pro¬
tect the city [against the fire] and had great diffi¬
culty trying to get out of there. It was as if he had
to escape from a hollow tree that was thrown into
the flames. (15) With his physical strength de¬
feated by the Gandharvas and the hostile Yavanas
oh King, he frustrated had to cry aloud. (16) What
fate now befell the daughters, sons, grandsons,
daughters- and sons-in-law and associates, what
would become of the kingdom and the palace with
all its wealth and goods?
(17) At his separation the householder turned his
attention to the 'I' and 'mine' of his home and it
thus happened that he with a mind full of obnox¬
ious thoughts had a hard time concerning his wife.
(18) 'When 1 have left for another life, how must
this woman exist being bereft of a husband and
lamenting with all the children of the family
around her? (19) 1 never ate when she didn't eat, I
never missed a bath when she would bathe. She
was always devoted to me and fearfully kept silent
when I was angry, however afraid she was when I
reprimanded her. (20) She gave me good counsel
when I was foolish and she was saddened and put
off when I was away. Will she, despite of being
the mother of such great heroes, be able to hold on
to the path of her household duties? (21) How will
Canto 4 - Part b 29
my poor sons and daughters who have no one else
to depend on, live when I like a broken boat in the
ocean have disappeared from this world?'
(22) Thus out of his wretched intelligence lament¬
ing what should not be lamented, the one deter¬
mined to bring him down called Fear approached
to arrest him. (23) Puranjana was restrained like
an animal by the Yavanas taken to their abode,
followed by the stream of his attendants who
deeply aggrieved were lost in tears. (24) As soon
as the serpent who had to give up the city was ar¬
rested and following him had left, the city turned
into dust. (25) Forcibly dragged by the mighty
Yavana, Puranjana, covered by the darkness of his
ignorance, couldn't remember his friend and well-
wisher [the Supersoul within] who had been there
from the beginning. (26) All the animals of sacri¬
fice by him most unkind killed with axes and cut
to pieces, very angrily remembered that sinful ac¬
tivity of his. (27) For an endless number of years
he in the beyond was absorbed in darkness and,
bereft of all intelligence, practically endless had to
experience the misery of an impure life of being
focussed on women. (28) Because he [till the very
end] had kept her in mind he after his death be¬
came a well situated woman [a daughter] in the
house of the most powerful King Vidarbha [see
also B.G. 8: 5]. (29) As the daughter of Vidarbha
she [he] was given in marriage as a prize of valor
to Malayadhvaja ['as firm as the Malaya hill'] who
as the best of the learned [a Pandya ruler] in the
fight had defeated many princes and was the con¬
queror of all other cities. (30) He begot a daughter
in her with dark eyes as also seven younger
mighty sons* who became the kings of the seven
provinces of the south of India [Dravida], (31)
From each of them oh King, millions and millions
of descendants were bom who ruled the world for
the time of a manvantara and longer [see 3.11:
24], (32) Agastya [the sage; 'he who was born
from a pot'] married the first daughter sworn to the
Lord and from her was bom a son called Dridha-
cyuta ['the infallible fortress'] who on his turn had
the great sage Idhmavaha ['he who carries the
wood'] for his son.
(33) Having divided the entire world among his
sons, the pious king called Malayadhvaja went to
Kulacala in a desire to worship Lord Krsna. (34)
Giving up her home, children and material happi¬
ness, the daughter of Vidarbha with her enchanting
eyes followed her lord of wisdom like the moon¬
shine accompanying the moon. (35-36) There he
cleansed himself daily both inside and outside
with the holy waters of the rivers named the Can-
dravasa, the Tamraparm and the Vatodaka. Sub¬
sisting on bulbs, seeds, roots and fruits, flowers,
leaves, grasses and water, his body undergoing the
austerity gradually grew thin. (37) Equipoised he
thus conquered the dualities of cold and heat, wind
and rain, hunger and thirst, the pleasant and the
unpleasant and happiness and distress. (38) With
vows [yama] and by regulation [niyama] fixing
himself in his spiritual [yoga] realization he sub¬
dued his senses, life and consciousness and thus
by means of the science of his austerities were all
his impurities burned [in the fire of his devotion,
compare 4.22: 24, 3.29: 17]. (39) Sitting as im¬
movable at the same place as if a hundred years of
the demigods [see 3.11: 12] passed, he, steady in
relation to Vasudeva, the Supreme Lord, knew
nothing but that attraction. (40) Like in a dream he
by the all-pervasive Supersoul could distinguish
himself in perfect awareness: as the self-aware
witness certain in his [divine] indifference ['the
glad hero']. (41) Under the direct prompting of the
Supreme Lord, of the spiritual master Hari [the so-
called caitya guru or the guru from within] oh
King, he found the pure light of the spiritual
knowledge that enlightens all perspectives [see
also the six darsanas ]. (42) He who thus saw him¬
self in the transcendental Absolute and the Abso¬
lute Self within himself, with this before his
mind's eye gave up his considerations and with¬
drew himself [from life].
(43) Vaidarbhl, the daughter of Vidarbha, who
served her husband Malayadhvaja with love and
devotion, accepted her husband as her godhead, as
the supreme knower of the principles, and gave up
on her sense enjoyment. (44) In old rags, lean be¬
cause of her vows and with her hair matted, she
radiated next to her husband as peaceful as the
flame of a fire. (45) As she was used to, the
woman continued serving him who sat there fixed
in his sitting posture, until she after he had passed
30 Snmad Bhagavatam - The Story of the Fortunate One
away couldn't detect any sign of life anymore
from her beloved husband. (46) When she serv¬
ing him no longer felt the warmth of his feet,
she became as anxious at heart as a doe sepa¬
rated from her partner. (47) Lamenting for her¬
self how wretched it was to be without a friend,
she broken-hearted began to cry loudly, wetting
her breasts with her tears. (48) 'Get up, please,
get up!, oh wise King. This world situated in the
middle of the ocean is so very afraid of rogues
and rulers full of attachment, you ought to pro¬
tect her!' (49) Thus lamenting the innocent
woman in that lonely place fell down at the feet
of her husband with tears running down her
cheeks. (50) For her husband's body she built a
funeral pyre of wood and placing him on top of
it she after igniting it, lamenting, focussed her
mind to die [ sciha-marana ] together with him.
(51) Just before that took place a friend of hers, a
brahmin, a very learned scholar, pacified her very
nicely with mitigating words, speaking to her
about her master as she was crying. (52) The
brahmin said: 'Who are you? To whom do you
belong and who is this man lying there over whom
you are lamenting? Don't you recognize Me as the
friend whom you in the past have consulted? (53)
Oh friend, do you still remember how you, not
familiar with the Supersoul, gave Me up as your
friend? You were at the time in a position of being
attached to desires for material pleasure. (54) You
and I oh great soul, are two swans, two friends
who for thousands of years in succession walked
the same path of the spirit [of devotion] and then
got separated from their safe haven [that Manasa
lake of the pure spirit], (55) You who as that swan
had left me oh friend, thereupon traveled the earth
as someone with a material consciousness. You
then saw a city that was the love of some woman.
(56) [In that abode you had] five gardens, nine
gates, one protector, three store rooms, six [mer¬
cantile] families, five market places and five mate¬
rial elements with one woman running the place.
(57) The gardens are the five objects of the senses,
the gates My friend are the nine apertures of the
senses, the three store rooms stand for fire, water
and food and the families are the five senses. (58)
The five market places represent the power of ac¬
tion [the five working senses] and the five ele¬
ments are the fundamental elements of the mate¬
rial world. Man is an eternal controller of the
forces, but having entered that city he is out of
touch with the [original] intelligence. (59) In that
situation being in contact with the outer splendor
of the world you, in her company enjoying it, then
had to live without the remembrance of the inex¬
haustible source [of your spiritual existence]. And
thus you attained a state that was full of sin, My
best one. (60) In fact you are not Vidarbha's
daughter, nor is this hero of yours [Malayadhvaja]
your well-wishing husband. Neither were you the
husband of PuranjanT by whom you were captured
in the body with its nine gates. (61) In reality it is
so that you, by this deluding energy that I created,
considered yourself a man, a woman or a nonsex-
ual being, but you forgot about the two of us as
[being united in the pure spirit of the] swans.
(62) You and I are not different [in quality]. Look
at yourself, you are just like Me, My friend. The
imaginary distinction between the two of us is by
the advanced scholars not even in the smallest de¬
gree ever acknowledged. (63) The two of us do
not differ more from each other than the body that
one sees of oneself in a mirror or in the eyes of
someone else differs from one's own [compare
3.28: 40], (64) An individual soul who thus like a
swan lives together in the heart is, being instructed
by the other swan, situated in self-realization, be¬
cause he then regained the memory that was lost
in that [materialistic] separateness.'
(65) 'Oh Praclnabarhi, I have imparted this spiri¬
tual instruction in figures of speech, because the
Supreme Lord our God, the Cause of All Causes,
loves to be mysterious.'
*: These seven sons would stand for the initial
seven processes of vidhi marga devotional serv¬
ice of hearing, chanting, remembering, offering
worship, offering prayers, rendering transcenden¬
tal loving service and serving the lotus feet of the
Lord. Later on were added the raga marga proc¬
esses of the balance-friendship and surrendering
of everything.
Canto 4-Part b 31
Chapter 29
The Conversation of Narada and King
Praclnabarhi
(1) King Praclnabarhi said: ‘Oh great sage, we
never grasped the full meaning of your words. The
wise may understand what they really mean, but
we who are fascinated by fruitive activities will
never fully comprehend them.'
(2) Narada said: 'The person of Puranjana ['he who
enjoys the city that is the body'] should be seen as
the creator of his own situation of dwelling in a
one [a ghost], two, three [as with having a stick] or
four legged body or a body with many legs or no
legs at all. (3) The eternal friend and master of the
person is He whom I described as unknown
[Avijnata, 4. 25: 10] because He by His names,
activities and qualities is never [fully] understood
by the living entities [compare Adhoksaja], (4)
When the living entity wants to enjoy the totality
of the modes of material nature, he thinks that [to
have a human form with] nine gates, two legs and
two hands is something that suits him very well.
(5) The young woman [pramada or PuranjanI]
then should be known as the intelligence responsi¬
ble for the T and 'mine' of taking to the shelter of
the body by which this living being, sentient to the
modes of material nature, suffers and en¬
joys. (6) Her male friends represent the
senses that lead to knowledge and action,
the girl friends stand for the engagements
of the senses, while the serpent refers to
the life air in its five forms [upgoing air
(; udana ), downgoing ( apana ), expanding
( vyana ), balanced ( samana ) and the
breath held high (pranavayu)]. (7) The
mind one should recognize as the very
powerful [eleventh] leader of the two
groups of the senses and the kingdom of
Pancala stands for the five realms [or ob¬
jects] of the senses in the midst of which
the city with the nine apertures is found.
(8) The two eyes, two nostrils, two ears,
the genitals and rectum are likewise the
two by two gates with the mouth [as the
ninth] that one passes when one accom¬
panied by the senses goes outside. (9) The
two eyes, the nostrils and the mouth are
thus understood as the five gates in front
[the east], with the right ear as the gate to
the south and the left ear as the gate to the
north, while downward in the west the
two gates are found one calls the rectum
and the genital. (10) The ones named
Khadyota and AvirmukhI that were cre¬
ated at one place are the eyes by which
the master can perceive with his sense of
sight the form called Vibhrajita ['the
clearly seen', see 4.25: 47], (11) The ones
32 Snmad Bhagavatam - The Story of the Fortunate One
named NalinI and NalinI represent the two nostrils
with [the city of] Saurabha named to the aroma.
The [companion called] Avadhuta is the sense of
smell. Mukhya stands for the mouth with [for his
friends] the faculty of speech named Vipana and
the sense of taste named Rasajna [see 4.25: 48-
49]. (12) Apana concerns the [domain of the]
tongue and Bahudana the [realm of the] variety of
eatables, with [the gates of] the right ear having
the name Pitrhu and the left ear being called De-
vahu [see 4.25: 49-51], (13) Together with the
companion of hearing called Srutadhara following
the path to [the southern and northern realms of]
Pancala by the processes of sense enjoyment and
detachment as described in the scriptures, one
reaches [respectively] Pitrloka and Devaloka. (14)
Next to the gate of the rectum called Nirrti there is
on the lower side the sexual member called Asurl,
which is the gate for the sexuality of the common
man [who in the area of Gramaka] is attracted to
the sexual act which is called [the friend] Dur-
mada [see 4.25: 52-53], (15) Vaisasa is [the realm
of] hell and [the friend] called Lubdhaka is the
organ of defecation. The blind ones you next
heard about from me are the legs and hands with
which the people engage in their work [see 4.25:
53-54]. (16) The private quarters are the heart
and [the servant named] Visuclna is the mind, the
material nature of which is said to result in illu¬
sion, satisfaction and jubilation. (17) As soon as
the mind is agitated and activates in association
with the natural modes, the individual soul, who
is [actually] the observer, is carried away by
those activities [just like Puranjana falling for his
queen, see 4.25: 56].
(18-20) The body is the chariot that, with the
senses for its horses, in fact doesn't move ahead in
the course of one's years. The two wheels consti¬
tute the activities of profit minded labor and piety,
the flags are the three modes of nature and the
bindings stand for the five types of air. The rein is
the mind, the chariot driver is the intelligence, the
sitting place is the heart, the duality is formed by
the posts for the harnesses, the five weapons are
the sense objects and the seven armor plates are
the physical elements [of nails, skin, fat, flesh,
blood, bone and marrow]. The five objectives and
ways of approach constitute [together with the
eleventh commander] the false aspiration of the
eleven processes of the senses [the mind and the
five senses of action and perception] by which one
in envy is engaged for the sake of sensual pleasure
[see again 4.26: 1-3]. (21) The year symbolizing
[the passage of] time was called Candavega to
which the three hundred and sixty men and
women from heaven are to be understood as the
days and nights that by their footsteps reduce the
lifespan that one has on this earth [see 4.27: 13].
(22) The daughter of Time who was welcomed by
no one and as the sister-in-law was accepted by
the king of the Yavanas in favor of death and de¬
struction, stood for jar a, old age [see 4.27: 19-30].
(23-25) His followers, the Yavana soldiers repre¬
sent the disturbances of the mind and body who, at
times when the living beings are in distress, very
quickly rise to power with Prajvara in the form of
two kinds of fever [hot and cold, physical and
mental conflict]. The one residing in the body
which is moved by the material world is thus for a
hundred years subjected to different sorts of tribu¬
lations that are caused by nature, other living be¬
ings and himself. [Therein] abiding by the frag¬
mentary nature of sense enjoyment he meditates
the 'I' and 'mine' of himself as being the doer and
thus, despite of his transcendental nature, wrongly
attributes to the soul the characteristics of the life
force, the senses and the mind. (26-27) When the
person forgets the Supreme Soul, the Almighty
Lord who is the highest teacher, he next surrenders
himself to the modes of matter to find therein his
happiness. Driven by those modes he thereupon
takes to lives belonging to his karma. He therein is
then helplessly controlled by the performance of
fruitive activities that are of a white [a-karma or
service in goodness], a black [ vi-karma or ill
deeds in ignorance] or a red nature [regular karma
or work passionate after the profit; compare B.G.
13: 22 and 4: 17]. (28) Then ruled by the light of
goodness one reaches better worlds, then with pas¬
sion for one's work one ends up in distress and
then at other times indulging in darkness one finds
oneself in lamentation [see B.G. 18a: 37-39]. (29)
Sometimes one is a man, sometimes a woman and
then one is neither of both. Then one has lost one's
mind and then again you're a human being, a beast
or a god. One is born according to one's karma
with the modes of nature. (30-31) Like a poor
Canto 4 - Part b 33
dog that overcome by hunger wanders from one
house to an other in order to be rewarded or else
be punished, the living entity similarly pursuing
different types of higher and lower desires wan¬
ders high or low, or follows a middle course and
thus according to his destiny reaches that what is
pleasurable or not that pleasurable ['heaven' or
'hell']. (32) Even though he, being confronted
with the different kinds of distress as caused by
nature, others or himself, takes his countermea¬
sures, it is for the living being not possible to
stop the misery. (33-34) All that he in fact does is
what a man carrying a heavy burden on his head
does when he shifts his burden to his shoulder. In
fact he oh sinless one, in a state of illusion
thinks that he can counter a dream with a dream.
Counteracting one [karmic] activity with another
one doesn't arrive at a definitive solution, only in
counteracting the both of them that is the case.
(35) Just as there is no end to the subtle form of
reflection that was created by the mind as in a
dream, there is also no end to wandering around
in the material world that in truth is not a fixed
reality. (36-37) In order to put an end to the suc¬
cession of unwanted things in material life it is
therefore for the soul of essential importance to
be of unalloyed devotional service with that what
the spiritual teacher [the Lord] represents: to be
engaged in the bhakti yoga in relation to the Su¬
preme Personality of Godhead Vasudeva, by
which the result is found of the completeness of
knowledge and detachment. (38) That, oh best of
kings, will soon come about depending the culti¬
vation of one's constant and faithful listening to
the narrations about the Infallible One.
(39-40) From the place where one finds the great
devotees, the broad-minded pure souls whose con¬
sciousness is bent on the regular reciting of and
hearing about the qualities of the Supreme Lord oh
King, flow in all directions from the mouths of the
great examples the countless streams of nectar
concerning the exploits of the killer of Madhu.
They who eagerly drink in that nectar can never
get enough of it. Hunger, thirst, fear, lamentation
or illusion never get hold of those who are all ears
[compare 3.25: 25], (41) But the individual soul
who is always troubled by his worldly habits, is
not attracted to the nectarean ocean of stories
about the Lord. (42-44) The father of the founding
fathers Brahma, lordships like Siva, Manu, and the
rulers of mankind headed by Daksa, the strong
celibates led by Sanaka, Marlci, Atri, Angira,
Pulastya, Pulaha, Kratu, Bhrgu, Vasistha and I
myself finally, are all well versed, authoritative
brahmin speakers. Even though we have insight
because of our meditation, education and austeri¬
ties, we cannot fathom the Seer Himself, the Con¬
troller in the beyond. (45) Engaged in listening to
the unlimited spiritual knowledge and with man¬
tras singing the glories of the greatly extended
partial powers [the demigods], one still doesn't
know the Supreme, [see footnote 1] (la, 2a) What
now would the difference be between animals and
human beings when the intelligence of all depends
upon the animalistic maintenance of the body?
After so many births having attained a human life
out here the individual spiritual soul will become
prominent when one on the path of spiritual
knowledge has broken with that physicality,
when one has given up the incorrect perception
of being a gross or subtle body. (46) When He
who showers His grace, the Supreme Lord, by a
soul is realized, such a one will give up his
worldly views as well as his attachment to Vedic
rituals [see also B.G. 18: 66].
(47) Oh my dear Praclnabarhi, therefore never
ignorantly take the glamour of fruitive actions for
the aim of life. However nicely that [acquiring]
might ring in your ears, the real interest isn't
served by it [compare B.G. 2: 42-43], (48) The
less intelligent ones speak of the [four] Vedas to
the interest of rituals and ceremonies, but such
people do not know [the real purport of the Ve¬
das] , they have no idea where the world of Lord
Janardana is to be found [of Visnu, Krsna as the
conqueror of wealth]. (49) You who [with your
sons the Pracetas] completely covered the face of
the world with the kusa grass pointing eastward
[see 4.24: 10], take great pride in all the killing [of
the sacrificial animals] and consider yourself very
important. But you do not know what work must
be performed, what labor would satisfy the Su¬
preme Personality of Godhead, He who constitutes
the guiding principle of reason. (50) The Supreme
Lord Himself is the Supersoul of all who accepted
a material body; He is the controller of material
34 Snmad Bhagavatam - The Story of the Fortunate One
nature. His feet form the shelter by which all men
in this world find their fortune. (51) He indeed is
the one loved the most, the Subtle One from
whom there is no fear. He alone is in full knowl¬
edge, he alone who has learned this, is the spiritual
master not different from the Lord.'
(52) Narada said: 'After thus far having answered
your questions oh man of
wisdom, now listen to the
established opinion I am
going to confide to you. (53)
[Think of] a deer safely
grazing grass in a field of
flowers. Undisturbed doing
his business he has in his
ears the charming song of
bumblebees, but he is not
quite aware that in front of
him there are tigers eager to
kill and that behind him
there is a hunter looking for
a chance to pierce him with
arrows. (54) The flowers
work just like a woman who
with her sweet scent of
flowers suggests the safety
of a household existence as
being the result of an inno¬
cent desire for sensual
pleasures such as the pluck¬
ing of flowers. Thus one
fulfills one's desires [alike
the deer] in always being
absorbed in thoughts of sex
with the wife and pleasures to the tongue. The
sound of the different bumblebees that is so very
attractive to the ears compares to the most attrac¬
tive talks of the wife in the first place and also the
children that occupy one's mind completely. The
tigers together in front of him are alike all the
moments of the days and nights that unnoticed in
enjoying one's household take away one's life
span. And from behind there is the hunter taking
care not to be seen who crouches upon him like
the superintendent of death by whose arrow one's
heart is pierced in this world. You should see
yourself in this as the one whose heart is pierced
oh King. (55) Place yourself in the consciousness
of the grazing deer and give up the fixation upon
that what you cherish in your heart. Give up that
notion and those stories of a household life so
abominably filled with sexual concerns and go,
gradually becoming detached, exclusively for the
shelter of all liberated souls.'
(56) The king said: ‘Oh brahmin, having heard
what you said, I must say I had no clue. Why is it
so that the honorable gentlemen [my teachers], if
they knew that, didn't explain it to me? (57) But
my doubts about this oh brahmin, you have
cleared as you spoke. Even they who have experi¬
ence are indeed bewildered about everything not
pertaining to the activities of the senses. (58)
Someone who forsakes his body in order to enjoy
another body in a next life has to face the conse¬
quences of the karma he built up in this life. (59)
One thus knows the statement of the Vedic experts
that says: of everything that one in this life wants
to do one does not directly see the consequences.'
Canto 4 - Part b 35
(60) Narada said: 'From the karma a person en¬
gages in the consequences are to be faced in a next
life, because [having died, in his unembodied
state] nothing has changed to that what belongs to
him: his proof of character [the subtle body or
lingo] and his mind about it stay the same. (61)
The way a person, lying in bed and breathing, let¬
ting go [of the gross body in a dream] in his mind
has to experience the actions he [in the waking
state] was engaged in, the same way he will fare in
a similar or another [animal] body or world [being
reincarnated after his death], (62) Whatever all
this 'my' of the mind might entail in acceptance of
an 'I', is by the living being taken along as the
workload he acquired and by that karma he again
enters a material existence. (63) The way one de¬
rives a state of mind from one's sensual experi¬
ences and what one does in response to them, one
is likewise mentally characterized by propensities
that are the result of physical actions one engaged
in in a previous life. (64) Sometimes arbitrary
forms pop up before one's mind's eye and that may
happen without ever having heard, seen or experi¬
enced those images before. (65) Oh King believe
me thereby when I tell you that to a living being
confronted with a proof of life that as such rises in
the body, not a single thing can manifest itself in
the mind which hasn't been tried, experienced or
understood before. (66) The mind of a man is in¬
dicative of the forms he has accepted in the past as
well as - I wish you all the best - what birth he
next will take or that he will not be born again.
(67) That what someone has done in another time
or at another place [thus] can be derived from the
images one sometimes has in the mind of things
one in this life hasn't seen or heard about before.
(68) Everything that is perceived through the
senses, may in different ways of sequential order¬
ing [or types of logic or individual perspectives]
pop up and vanish again in the heart; all persons
have a mind [filled with past impressions]. (69)
With the Fortunate One constantly at one's side
abiding by a spirit of pure goodness [free from
passion and ignorance], the world around oneself
[the so-called 'here and now'] that [with all those
impressions] can be as dark as the [new] moon,
thus being connected will manifest itself crystal
clear. (70) A person is from this consciousness that
is thus free from 'I' and 'mine' separated for as long
as the eternal indweller [in the form of the subtle
body of impressions, the lingo ] forms a distinct
structure of material qualities consisting of intelli¬
gence, mind, senses and sense objects. (71) In
deep sleep, when one faints or with the arrest of
one's breathing in great shock one does not think
of an 'I', nor is there such a notion when one has a
high fever or when one dies. (72) Just like one
with a new moon cannot see the moon itself, the
self of typical life signs [the subtle body or the
ego] cannot be observed of a young person in the
womb and during [early] childhood because of the
immaturity of the eleven [of the senses and the
mind], (73) Just as unwanted things in a dream
have to run their own course [until one awakens],
also for a soul - despite of not being there for the
sake of the sense objects - material life does not
cease when he is contemplating the enjoyment of
the senses [***]. (74) The individual soul [the
jiva] is understood as a combination of the life
force with the in sixteen expanded and by the
three modes of nature ruled typical self of signs,
the lingo [expanded to the five objects of the
senses, the five working and knowing senses and
the mind]. (75) By means of this [lingo] the person
acquires material bodies and gives them up again
and because he [the subtle body] thus is materi¬
ally contained he finds enjoyment, lamentation,
fear, misery and happiness [compare B.G. 2: 13].
(76-77) Just like a caterpillar doesn't disappear
when it has to forsake its body [to become a but¬
terfly], a materially identified man doesn't vanish
upon the termination of his karmic existence, for
the mind [transported by the lingo] is the ruler of
man, it is the cause of the material existence of all
the embodiments created. (78) When one thinking
of success always [to the point of death] performs
activities, one is by those actions bound to a[n
other] physical body for as long as one continues
to perform in ignorance [see B.G. 3: 9]. (79) In
order to counteract that therefore engage in devo¬
tional service unto the Lord with all your heart and
soul and consider the cosmic manifestation thereto
as consisting of His being by which there is main¬
tenance, creation and annihilation [see footnote 2],
(lb) Being of devotion unto Krsna, of mercy to¬
wards others and in perfect knowledge of the True
Self, liberation from being bound to a material life
36 Snmad Bhagavatam - The Story of the Fortunate One
will be the consequence. (2b) The great secret of it
all is that material existence dissolves in what we
do not see as yet and have been seeing in the past,
just like during one's sleep; in other words, every¬
thing that happened in the past, happens in the
present and is going to happen in the future is but
a dream.'
(80) Maitreya said: 'After Narada, the most pow¬
erful, pure and leading devotee had explained to
him the position of the two swans [of the individ¬
ual soul and the Supreme Soul who is the Lord],
he took leave and departed for the abode of the
perfected ones [Siddhaloka]. (81) After leaving
orders for his sons to protect the common people,
Praclnabarhi, the wise king then left for practicing
austerities in the spiritual resort of Kapila [at
Ganga-sagara, where the Ganges flows into the
bay of Bengal, see for Kapila Canto 3.24-33]. (82)
There, with a one-pointed mind living soberly at
the lotus feet of Govinda he, continuously chant¬
ing, by his devotion managed to free himself from
his attachments and attain sameness with the One
Reality. (83) Oh sinless one, anyone who listens to
or recounts this authoritative, spiritual discourse as
narrated by Narada, will be delivered from the
physical concept of life. (84) Taken from the
mouth of the leading divinity of wisdom, this story
once it is uttered, will purify anyone's heart, for it
sanctifies this world with the fame of the Lord of
Liberation, Mukunda. He who chants it will return
to the spiritual world and freed from all bondage
being liberated no longer wander around in this
material world. (85) This wonderful spiritual mys¬
tery [this allegory] you've now heard from me,
about a person [Puranjana] who took shelter of his
wife, puts an end to all doubts about [the matter
of] life after death.'
*: According to Vijayadhvaja Tlrtha, who belongs
to the Madhvacarya-sampradaya, the two follow¬
ing verses appear after verse 45 of this chapter.
**: According to Vijayadhvaja Tlrtha, who be¬
longs to the Madhvacarya-sampradaya the two
following verses appear after verse 79.
***: The first two lines of this verse are repeated
from the first two lines in verse 35; contextually
this results in this alternative translation.
Chapter 30
The Activities of the Pracetas
(1) Vidura said: 'The sons of Praclnabarhi you be¬
fore spoke about oh brahmin, all successfully sat¬
isfied the Lord with the song of Lord Siva [see 4:
24]; what did they achieve that way? (2) Oh disci¬
ple of Brhaspati, what was it that the Pracetas ar¬
rived at after meeting the god of mountain Kailasa
[Siva] who is so dear to the Lord of Emancipation
and Beatitude? They must have attained the tran¬
scendental position, but what did they by chance
obtain in this life or a next one?'
(3) Maitreya said: 'The Pracetas who at the lake
carried out the orders of their father, satisfied by
chanting mantras with their austerity the Indweller
[the Supreme Lord]. (4) After the ten thousand
years of their severe austerity [see also 4.24: 14]
the Original Person of the Eternal Reality then
appeared before them, satisfying and pacifying
them with His beauty. (5) Sitting on the back of
His carrier bird [Garuda] looking like a cloud on
the summit of Mount Meru, He, wearing yellow
garments and the jewel around His neck, dissi¬
pated all darkness around. (6) Shining with golden
ornaments He radiated with His helmet on His
head, His dazzling face and His eight weapons
while assiduously being served by an entourage of
sages and demigods, with Garuda singing His glo¬
ries like a superhuman being [a Kinnara]. (7) With
in the midst of His eight stout arms hanging a
flower garland that challenged the beauty of the
Goddess of Fortune, the Original Personality of
Godhead glancing mercifully addressed the sur¬
rendered sons of Praclnabarhi with a voice re¬
sounding like thunder. (8) The Supreme Lord said:
'I am very pleased about your mutual friendship,
about your occupation as friends in the same sense
of duty oh sons of the king. You therefore to your
Canto 4 - Part b 37
good fortune may ask Me for a boon. (9) The hu¬
man being who consequently remembers you
every day in the evening will find friendship with
his brothers and equality of soul with all living
beings. (10) Those persons who in the morning
and the evening praise Me attentively with the
song of Siva, I shall reward with the fulfillment of
all their wishes and a bright intellect. (11) Your
shining glory will be known the world all over
because you so gladly accepted your father's or¬
der. (12) There will be a famous son [of yours
called Visruta] who, in his qualities no way infe¬
rior to Lord Brahma, will popu¬
late the three worlds with his
progeny. (13) The lotus-eyed
daughter sage Kandu had from
[the girl of heaven named] Pram-
loca, was left to the care of the
[divinity of the] trees, oh sons of
Praclnabarhi. (14) When she dis¬
tressed with hunger cried, Soma,
the King of the Moon, by means
of his index finger poured the
nectar compassionately into her
mouth. (15) To fulfill the com¬
mand of your father who follows
My path, to beget children, with¬
out delay marry that daughter with
the beautiful hips. (16) May this
well-behaved, slender-waisted girl
be a wife fully dedicated to all of
you, with the same character and
sense of duty honoring the same
righteous way as you do. (17) By
My mercy, for millions of heav¬
enly years [one year on earth is
one day in heaven see 3: 11] your
power will exist without interrup¬
tion and you will enjoy all the
pleasures of heaven and earth. (18)
Be therefore steadfast unto Me by
means of devotional service; with
your mind free from being con¬
taminated by the modes, you will, not attached to
a material existence attain My abode. (19) Even
for persons who have entered a household life
such a family existence is not considered a cause
of bondage, when one spends every minute of
one's time on [engaging in] good works and [lis¬
tening to and recounting] the stories about Me.
(20) Having attained this ever fresh Knower pre¬
sent in the heart as the Supreme Spirit of God the
knowers of the Absolute Truth speak about, one
will be free from bewilderment, lamentation and
jubilation.'
(21) Maitreya said: 'When they heard Him, the
Lord, the remover of all obstacles, thus speak
about the supreme puipose of life, the Pracetas in
His presence were liberated from the darkness of
the contamination of passion whereupon they with
faltering voices and folded hands offered prayers
to the greatest of all friends. (22) The Pracetas
said: 'Again and again we offer the destroyer of all
distress our obeisances who established His name
as the magnanimous One of the qualities always
ahead of the fastest mind and tongue; all glories to
38 Snmad Bhagavatam - The Story of the Fortunate One
Him whose course cannot be perceived by means
of the senses. (23) Unto the Most Peaceful and
Pure One we offer our respects. With one's mind
fixed on that what is His, the dual world appears
meaningless. Our obeisances unto Him who, ac¬
cording to the modes of matter assumed the forms
for the maintenance, creation and annihilation of
the universe. (24) We bow before You, the perfect
virtue of goodness, before You oh Lord Hari
whose intelligence liberates. You are the all-
pervading Lord of consciousness Vasudeva,
Krsna, the promoter of all devo- tees. (25) Our
respects for You as the One with the lotus navel,
the One with the lotus garland, the One of the
lotus feet and the One with the lotus eyes. (26) We
offer our obeisances unto Him whose garment
with the saffron color of a lotus heart is spotless,
unto the Supreme Witness, the shelter of all liv¬
ing beings. (27) The form You revealed to us who
suffer the material condition oh Lord, puts an end
to an unlimited amount of troubles; what greater
mercy can one expect from You? (28) You who in
Your compassion by Your expansions [and teach¬
ers] are visible to the humble devotees, are - with
the necessary respect of time - only this much [ -
by Your beautiful embodiment and not by thou¬
sands of mantras -] always remembered in some¬
one's devotional service oh destroyer of all inaus¬
piciousness. (29) Therewith [with that form] all
desires of the living beings are quieted, however
deep they may have fallen in their laboring; why
would You, hidden in our hearts, fail to know
about all [those forms] that we desire? (30) That
You, oh Father of the Universe, You as the Su¬
preme Lord and spiritual master with whom one
on the path of liberation reaches the ultimate goal,
are satisfied with us, is the blessing we are looking
for. (31) Nevertheless we pray for a boon from
You oh Lord of transcendence above everything
else. There is no limit to Your greatness and thus
You are celebrated as Ananta [the Unlimited One].
(32) A bee completely happy in achieving the
Parijata tree [the honey dripping celestial wish-
fulfilling tree or kalpa-vriksha ] doesn't resort to
another tree, so, having approached Your lotus
feet, with the root of everything directly before
our eyes, what, oh what would we further ask
for? (33) [It is about the following request:] as
long as we are contaminated by Your illusory en¬
ergy [maya], we have to wander around in this
world according to our workload [our karma].
Grant us [therefore], for as long as that is the case,
the association of Your loving devotees, whatever
the life [or world] we may have found. (34) To
enjoy but for a moment the company of those who
are attached to the Supreme Lord bears no com¬
parison with the attainment of heaven, nor with
the love of not being bom again, not even men¬
tioning the [so-called] benedictions reserved for
mortal beings. (35) In that company the delightful
stories are discussed because of which all material
hankering is appeased and among the members
there is no question of any envy or fear. (36)
There where Lord Narayana, the ultimate goal of
the renunciates, is worshiped, the Supreme Lord is
personally present by dint of the repeated conver¬
sations about the truth of the ones who managed to
break free from their attachments. (37) How can
meeting those devotees who on foot travel to the
holy places to bring there the purity, not be a
pleasure to the ones who live in fear? (38) We for
a moment personally having been in the presence
of Lord Siva, Your dearest friend oh Lord, today
[therewith] have achieved the destination that You
are, You the expert physician to cure us by Your
company from death, the most difficult to cure
disease of material existence. (39-40) We who
studied the scriptures, who pleased the teachers,
the brahmins and the elderly; we who were good
to the spiritually advanced ones [the civilized
ones, the dryans ] and who free from any envy
honored their friends, brothers and all living be¬
ings; we who were of all that severe penance oh
Lord and for a long time by the water abstained
from food, did all of that only for the benediction
of seeing You, the most exalted Personality of
God, satisfied. (41) Manu, Brahma, the mighty
Lord Siva as also others purified their existence by
austerity and knowledge but in the end couldn't
see the full extent of Your glory. Nevertheless we
offered our prayers to You to the best of our
ability. (42) Our obeisances unto You, the Su¬
preme transcendental Person equal towards every¬
one and always pure, the Supreme omnipresent
Lord of eternal goodness.'
(43) Maitreya said: 'Thus praised by the Pracetas
the Lord, the protector of the surrendered souls,
Canto 4 - Part b 39
being pleased said: 'So be it [may your prayers be
fulfilled]', and left for His heavenly abode, but
they didn't desire His departure, for they hadn't
seen enough of Him whose prowess is never
defeated. (44) Thereafter the Pracetas moved away
from the water of the lake, but when they saw that
the world had been covered by trees that had
grown very tall as if they wanted to obstruct the
way to heaven, they became frantic. (45) Like
with the fire of devastation at the end of time, they
then in their bitterness oh King [Vidura as a ruler
over the senses], with the help of the wind started
a fire in order to remove the trees from the earth.
(46) Seeing that they had turned [almost] all the
trees into ashes, the Great Father [Brahma] came
to pacify the sons of
Barhisman by means
of reason. (47) The
remaining trees who
were very afraid, then,
on the advise of
Brahma, delivered
their daughter to the
Pracetas [see verse
13]. (48) By the order
of Brahma they all
married her, named
Marisa, from whom the
son of the Instigator
[the son of Brahma]
again took his birth
because he had disre¬
spected the Great One
[Siva see 4: 2], (49) He
was no one but Daksa,
the one who inspired
by God during the pre¬
vious manvantara [pe¬
riod of Mann*] called
Caksusa [the present
one being called Vai-
vasvata*] had put as
much people on earth
as he liked and was
destroyed in the course
of time. (50-51) He who just after his birth with
the brilliance of his luster outshone the brilliance
of everyone else, was for being a great expert in
fruitive activities [sacrifices] called Daksa ['the
expert']. He, appointed by the first living being, by
Brahma, to generate and sustain all the people on
earth, also made sure he engaged all the other
founding fathers in the process.'
*: The Manus existing in one day of Lord Brahma
are the following: (1) Svayambhuva, (2) Svarocisa,
(3) Uttama, (4) Tamasa, (5) Raivata, (6) Caksusa,
(7) Vaivasvata, (8) Savami, (9) Daksa-savarni, (10)
Brahma-savarni, (11) Dharma-savami, (12) Rudra-
savami, (13) Deva-savami and (14) Indra-savami
[see also 3: 11].
Chapter 31
Narada Instructs the Pracetas
(1) Maitreya said: '[The Pracetas] thereafter [after
the marriage with Marisa] arrived at a ripened vi¬
sion. Remembering what the Lord in the Beyond
40 Snmad Bhagavatam - The Story of the Fortunate One
had said [about the value of detachment] they soon
handed the care for their wife over to their son and
left home. (2) Heading in the western direction for
the seashore where sage Jajali resided they, as his
pupils joined in the spirit of the Absolute, arrived
at the perfection of insight in the soul [residing
within everyone]. (3) Mastering the sitting pos¬
tures they all achieved the full control over their
breath, mind, words and vision. Keeping their
bodies straight with their minds freed from impu¬
rities they, pacified in being engaged in the tran¬
scendental spirit, then saw Narada appear who
[traditionally] is worshiped by the enlightened as
well as the unenlightened ones. (4) When he ap¬
peared they all got up, offered their obeisances to
welcome him and addressed him, after they with
the necessary respect had offered him a comfort¬
able seat. (5) The Pracetas said: 'Be welcome, oh
sage of the enlightened ones! What a fortune to
have today your audience; your arrival here is like
the sun moving in the sky oh great brahmin, it dis¬
pels all fear. (6) Overly attached to family matters
we almost forgot oh master, what was instructed
by Lord Siva and the Lord in the Beyond [Visnu].
(7) But seeing you now before our eyes, kindly
[re] awaken in us the transcendental knowledge of
the Absolute Truth by which we can easily cross
over the formidable ocean of nescience.'
(8) Maitreya said: 'Thus petitioned by the
Pracetas the kings received an answer from the
great Narada who with his mind always being
absorbed in thoughts about the Lord Praised in the
Verses was of the greatest wisdom. (9) Narada
said: 'The Supreme Personality is the Controller of
that birth, that life, that fruitive labor, that mind
and those words of the people by which the Soul
of All Worlds is served. (10) Whether one acts
according to what is human or what the Vedas say
or whether one lives as long as a demigod, what's
the use of the three births in this world of being
bom from semen, by initiation, or by the labor of
sacrifice? (11) What's the use of Vedic education,
austerities or eloquence, mental speculation, a
shaip intellect, physical strength or sense control?
(12) Of what use would the practice of yoga be,
analytic study, accepting the renounced order,
reading the scriptures or all the other auspicious
activities, when there is never the [true] satisfac¬
tion of the Supreme Self of the Lord? (13) It suf¬
fers no doubt that the Supreme Self is factually the
goal of all auspicious activities and that the Lord
is the Supersoul who delivers our original cher¬
ished identity [our self-realization], (14) Just as
one with watering the root of a tree satisfies the
trunk, branches, and twigs and one likewise by
offering food sustains the life of the [entire] sen¬
sory apparatus, so too each and everyone [the fel¬
low human being, the demigods] is honored when
one is of worship for the Infallible One. (15) Just as
the sun gradually will evaporate the water that
rained down and all the moving and non-moving
living beings will return to earth ['to dust'], it un¬
mistakably likewise will happen to the emanation
of material nature [that in the end will be with¬
drawn] in the Lord. (16) The way sunshine belongs
to the sun, the image offered by the senses in one's
sleep belongs to the active forces of the sense ob¬
jects and the spiritual knowledge that manifests is
associated with vanquishing the different miscon¬
ceptions, this creation we inhabit belongs to the
transcendental Soul of the Universe from which it
appeared. (17) Just as there is the consecutive exis¬
tence and non-existence of the clouds and the like¬
wise changes of darkness and illumination in the
sky oh Kings, there is also the continuous change of
the consecutive appearance and disappearance of
the energies of passion, ignorance and goodness
[the gunas] in the Supreme Absolute [of Brahman].
(18) All of you united in His quality be therefore
engaged in the devotional service of directly the
Supreme Lord who is the actual cause [pradhana\
of Time, the original Person and the One Supreme
Soul of the unlimited number of individual souls*,
He who by His spiritual power is aloof from all
emanations of the self. (19) When one is of mercy
for all living beings, some or another way abides by
peace and has all one's senses under control, Janar-
dana, the torment of the atheists [a name of Lord
Krsna] will soon be satisfied. (20) Called into the
heart of His people who with all desires vanquished
and a soul free from impurities constantly grow in
their devotion, the Imperishable One [Visnu] in His
receptivity for the truthful ones will not retreat
anymore than space [will retreat from the reality of
matter and time]. (21) Never He accepts that what
persons with an impure heart have to offer, while
those who with faith in the soul and with feelings
Canto 4 - Part b 41
for Him are of sacrifice without striving for pos¬
sessions are dear to Him. Anyone taking pride in
education, a good birth, riches and fruitive labor is
[factually] doing the devotees wrong who are
without material interests [beyond the necessary],
(22) He never worries about the goddess of for¬
tune who follows Him, nor about the rulers of man
and the demigods who aspire her favor, for He
exists for His own sake. How [then] can a grateful
person give up on Him whose main interest it is to
side with the servants on His path?'
(23) Maitreya said: ‘Oh King [Vidura], the sage,
the son of Brahma, after thus informing the
Pracetas about the topics concerning the Lord,
then returned to his spiritual abode [Brahma-
loka], (24) After they from the mouth of Narada
had heard about the glorification of the Lord who
destroys the sins of the world, they meditating
the feet of Hari also attained His abode. (25) In
response to what you asked me oh Vidura, I de¬
scribed the glories of the Lord. This is all I had to
tell you about the conversation between Narada
and the Pracetas.'
(26-27) Sri Sukadeva said: ‘Oh best of kings
[Pariksit], after this faithful description of the
dynasty of the son of Svayambhuva Manu,
Uttanapada, now also hear from me about the
dynasty of Priyavrata [the other son of Svayamb¬
huva, see 3.12: 56, 4.1 and 4.8: 7] who as some¬
one who from Narada learned about the knowl¬
edge of the soul, after again and again having en¬
joyed [his righteous rule] divided the earth
among his sons and [on his turn] achieved the
transcendental position. (28) When all of this was
described by Maitreya and Vidura thus heard
about the transcendental message of the stories
about the Invincible One, his ecstasy intensified
so much that it brought tears to his eyes. Over¬
whelmed with the Lord in his heart he placed the
feet of the sage on his head.
(29) Vidura said: 'By that what you've shown me
today so mercifully of the opposite side of dark¬
ness oh great yogi, someone free from material
motives can reach the Lord.'
(30) Suka said: 'Thus reverencing him Vidura
who wished to see his family, asked permission
to depart for the city of Hastinapura, whereupon
he with his mind in peace left that place. (31) Oh
King, he who hears this story about kings who
gave their life and soul to the Lord, will achieve
the good fortune of a long life, wealth, material
opulence and a good reputation as also the ulti¬
mate goal of life.'
*: Time, the ingredient and the Creator combined,
are called tritayatmaka, the three causes by which
everything in this material world is created.
**: There are four orders of creation: heaven,
earth, the living beings and their societal order.
Thus the fourth Canto of the Srlmad Bhaga-
vatam ends named: The Creation of the
Fourth Order, the Lord’s Protection
Translation: Anand Aadhar Prabhu,
http://bhagavata. 0 rg/c/ 8 /AnandAadhar.html
Production: the Filognostic Association of The
Order of Time, with special thanks to Sakhya Devi
DasI for proofreading and correcting the manuscript.
http://theorderoftime.com/info/guests-friends.html
Copyright: Creative Commons Attribution-
Noncommercial-Share Alike 3.0 Unported License
© 2010 Anand Aadhar: one must attribute to the
name Anand Aadhar and provide a link to the
website http://bhagavata.org; adaptation, uploading
and printing is allowed for non-commercial use and
distributing the resulting work can only be under
the same or similar license to this one.
For the different copyrights of the pictures
see the chapter reference at the bottom of each
page at http://bhagavata.org. The Radha-Krsna
image on the front title page is by Indra Sharma.
Email from http://bhagavata.org/email.html
42 Snmad Bhagavatam - The Story of the Fortunate One
Reference: For this original translation next to the
Monier Williams Sanskrit dictionary and the
ISKCON sitevedabase.net, theSastnCL.Goswaini
version of the Gita Press has been used. The source texts,
audio read files and music to this translation one can find
following the links from: http://bhagavata.org/
For relevant links see the Srlmad Bhagavatam
Treasury: http://bhagavata.org/treasury/links.html
Krsna Dvaipayana Vyasadeva
SRlMAD BHAGAVATAM
(Bhagavata Purana)
The Story of the Fortunate One
Canto 5
Translated by Anand Aadhar
Third revised edition 07-31-2018
2 Srimad Bhagavatam - The Story of the Fortunate One
CANTO 5: The Creative Impetus
Introduction- 3
1 The Activities of Maharaja Priyavrata- 4
2 The Activities of Maharaja Agmdhra- 7
3 Rsabhadeva’s Appearance in the Womb of MerudevT, the Wife of King Nabhi- 9
4 The Characteristics of Rsabhadeva - 11
5 Lord Rsabhadeva’s Teachings to his Sons- 12
6 Lord Rsabhadeva’s Activities - 15
7 The Activities of King Bharata- 17
8 The Rebirth of Bharata Maharaja- 19
9 The Supreme Character of Jada Bharata- 21
10 Jada Bharata Meets Maharaja Rahugana- 23
11 Jada Bharata Instructs King Rahugana- 25
12 The Conversation between Maharaja Rahugana and Jada Bharata- 26
13 Further Talks between Maharaja Rahugana and Jada Bharata- 28
14 The Material World as the Great Forest of Enjoyment- 30
15 The Glories of the Descendants of King Priyavrata- 34
16 How the Lord can be Comprehended as a Matter of Fact- 35
17 The Descent of the River Ganges- 38
18 Prayers to the Different Avataras- 40
19 The Prayers of Hanuman and Narada and the Glories of Bharata-varsa- 43
20 The Structure of the Different DvTpas and the Prayers by their Different People— 45
21 The Reality of the Sun God Surya- 49
22 The Movement of the Planets and their Considered Effects- 51
23 Description of the Stars of Sisumara, our Coiling Galaxy- 53
24 The Nether Worlds- 54
25 The Glories of Lord Ananta- 57
26 The Hellish Worlds or the Karmic Rebound- 58
Canto 5 3
Introduction
This book tells the story of the Lord and His in¬
carnations since the earliest records of Vedic his¬
tory, the history of the original culture of knowl¬
edge of India. It is verily the Krsna 'bible' [in San¬
skrit called a samhita ] of the Hindu universe. The
Bhagavad Gita relates to this book like the sermon
on the mountain by Lord Jesus relates to the full
Bible. It has about 18.000 verses contained in 335
chapters and consists of 12 subdivisons of books
that are called Cantos. These books together tell
the complete history of the Vedic culture and
cover the essence of the classical collections of
stories called the Puranas. This specific collection
of Vedic stories is considered the most important
one of all the great eigtheen classical Puranas of
India. It includes the cream of the Vedic knowl¬
edge compiled from all the Vedic literatures as
also the story of the life of Lord Krsna in full
(Canto 10). Lord Krsna constitutes a watershed in
the history between the old Vedic culture and the
'modem' political culture in which the rule of state
no longer automatically is led by the spiritual or¬
der. The book tells the story of His birth, His
youth, all His wonderful proofs of His divine na¬
ture and His superhuman feats of defeating all
kinds of demons up to the great Mahabharat war at
Kuruksetra. In this war the Vedic culture fell down
to be replaced by the fragmented religiosity we
these days call Hinduism. This leading Purana also
called the 'perfect Purana', is a brilliant story that
has been brought to the West by Srlla A.C. Bhak-
tivedanta Swami Prabhupada, a Caitanya
Vaishnava, a bhakti (devotional) monk of Lord
Visnu [the name for the transcendental form of
Lord Krsna]. He undertook the daring task of en¬
lightening the materialist westerners, the advanced
philosophers and theologians, in order to help
them to overcome the perils and loneliness of im-
personalism and the philosophy of emptiness.
For the translation the author of this internet ver¬
sion has consulted the translations of C.L Gos-
wami. M.A., Sastrl (from the Gita Press, Go¬
rakhpur), the parcimpara [disciplic succession]
version of Srlla Visvanatha Cakravarti Thakura
and the later version of this book by Srlla A.C.
Bhaktivedanta Swami Prabhupada. The latter
translators as acaryas [guru teaching by example]
of the age-old Indian Vaishnava tradition are rep¬
resentatives of a culture of reformation of the de¬
votion for God or bhakti, the way it has been prac¬
ticed in India since the 16th century. This reforma¬
tion asserts that the false authority of the caste sys¬
tem and single dry book knowledge is to be re¬
jected. Sri Krsna Caitanya, also called Caitanya
Mahaprabhu (1486-1534), the avatara [an incar¬
nation of the Lord] who heralded this reform, re¬
stored the original purpose of developing devotion
unto the person of God and endeavored in particu¬
lar for dissemination of the two main sacred scrip¬
tures expounding on that devotion in relation to
Krsna as the Supreme Personality of Godhead.
These scriptures are the Bhagavad Gita and this
Bhagavata Purana, that is also called the Srlmad
Bhagavatam, from which all the Vaishnava
acaryas derived their wisdom for the puipose of
instruction and the shaping of their devotion. The
word for word translations as also the full text and
commentaries of this book were studied within
and without the Hare Krsna temples where the
teaching of this culture takes place. The purpose of
the translation is first of all to make this glorious
text available to a wider audience over the Inter¬
net. Since the Bible, the Koran and numerous
other holy texts are readily available, the translator
meant that this book could not stay behind on the
shelf of his own bookcase as a token of material
possessiveness. When we started with this en¬
deavor in the year 2000 there was no proper web
presentation of this book. Knowledge not shared is
knowledge lost, and certainly this type of knowl¬
edge, which stresses the yoga of non-
possessiveness and devotion as one of its main
values could not be left out. The version of Swami
Prabhupada is very extensive covering some 2400
pages of plain fine printed text including his com¬
mentaries. And that were only the first ten Cantos.
The remaining two Cantos were posthumously
published by his pupils in the full of his spirit. I
thus was faced with two daring challenges: one
was to concatenate the text or make a readable
running narrative of the book that had been dis¬
sected and commented to the single word and the
4 Srimad Bhagavatam - The Story of the Fortunate One
second challenge was to put it into a language that
would befit the 21st century with all its modem
and postmodern experience and digital progress of
the present cultural order of the world, without
losing anything of its original verses. Thus another
verse to verse as-it-is translation came about in
which Visvanatha's, Prabhupada's and Sastrl's
words were pruned, retranslated and set to the un¬
derstanding and realization of today. This realiza¬
tion in my case originated directly from the disci-
plic line of succession of the Vaishnava line of
acaryas as also from a realization of the total field
of indian philosophy of enlightenment and yoga
discipline as was brought to the West by also non-
Vaishnava gurus and maintained by their pupils.
Therefore the author has to express his gratitude to
all these great heroes who dared to face the ada¬
mantine of western philosophy with all its doubts,
concreticism and skepticism. Especially the pupils
of Prabhupada, members of the renounced order
(; sannydsTs ) who instructed the author in the inde¬
pendence and maturity of the philosophy of the
bhakti-yogis of Lord Caitanya need to be men¬
tioned. I was already initiated in India by a non-
Vaishnava guru and have been given the name of
Swami Anand Aadhar ('teacher of the foundation
of happiness'). That name the Krsna community
converted into Anand Aadhar Prabhu ('master of
the foundation of happiness') without further
ceremonies of Vaishnava initiation (apart from a
basic training). With the name Anand Aadhar I am
a withdrawn devotee, a so-called vanciprcista, who
does his devotional service independently in the
silence and modesty of his local adaptations of the
philosophy.
In most cases the word for word translations and
grammatical directions of Srlla A.C. Bhak-
ti vedanta Swami Prabhupada/ISKCON,
Visvanatha Cakravarti Thakura and C.L. Gos-
wami. M.A., Sastrl have been followed as they
were used in their translations and I have checked
them with the help of the Monier-Williams San¬
skrit Dictionary [see the file of the terms used]. In
footnotes and between square brackets [ ] some¬
times a little comment and extra info is given to
accommodate the reader when the original text is
drawing from a more experienced approach. On
the intemetsite bhagavata.org of this book, my
version refers to the version of Prabhupada that is
linked up at each verse together with my own pre¬
vious version so that it is possible to retrace at any
moment what I have done with the text. This is in
accordance with the scientific tradition of the
Vaishnava community.
For the copyright on this translation the so-called
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With love and devotion,
Anand Aadhar Prabhu,
Enschede, The Netherlands, April 17, 2012.
Canto 5 5
Chapter 1
The Activities of Maharaja Priyavrata
(1) The King [Parlksit] said: 'Why, oh sage, was
Priyavrata, the great devotee content with the soul,
so happy to stay at home, the place that is the root
cause of bondage in karma and contempt [for the
renounced order]? (2) Surely such a thing as in¬
dulgence in family affairs, oh wisest of the twice-
born, cannot be desirable for that kind of people
free from attachments? (3) It suffers no doubt that
the consciousness of great souls finds its satisfac¬
tion in the shade of the feet of the Lord praised in
the verses, and not so much in the mind of attach¬
ment to kith and kin. (4) This is my great doubt,
oh brahmin: how can [as with Priyavrata] on ac¬
count of the forces of one's wife, home, children
and so on, perfection and an unfailing determina¬
tion unto Krsna come about?'
(5) Sri Suka said: 'You are perfectly right in what
you said about the hearts of liberated persons and
devotees that are absorbed in the nectarean honey
of the talks at the lotus-like feet of their beloved
Lord praised in the scriptures. Despite the setbacks
they sometimes encounter,
they practically never give up
their most exalted position. (6)
It is a well-known fact, oh
King, that prince Priyavrata
indeed was a supreme devotee
who, in his service at Narada's
feet, very quickly became
aware of the complete truth
concerning the spiritual pur¬
pose that he constantly dis¬
cussed in dedicated enthusi¬
asm. Even though his father
asked him to rule over the sur¬
face of the earth because he
incorporated so many of the
best qualities, he could not be
happy with it. He did not want
to be distracted in his great
liking for, with all of his
senses and actions, in yoga
being absorbed in the Supreme Lord of the Soul of
the Universe, but for no reason he could refuse to
accept that post because, when he in any other
way would forgo the untrue, that certainly would
lead to [cultural] decay. (7) And so it happened
that the first among the demigods Lord Brahma,
suiTounded by all his personal associates and the
Vedas, descended from his abode. It is he who is
always thinking of the welfare of the complete of
this universal creation consisting of the three
modes. He knows its ultimate purpose, the Su¬
preme Soul, from which he originated himself. (8)
Alike the moon in the sky among the stars, he on
his way here and there by the leaders of the demi¬
gods was worshiped from their heavenly carriers.
And the same was done by groups of perfected
ones, inhabitants of heaven, refined ones, singers
and sages [respectively the Siddhas, the Gandhar-
vas, the Caranas, the Sadhyas and the Munis]
when he thus as the radiating center reached the
vicinity of the Gandhamadana mountains [where
Priyavrata was meditating]. (9) Recognizing the
swan-carrier of his almighty father Lord Hiranya-
garbha [Brahma] the devarsi [Narada], Priyavrata
and his father [Svayambhuva Manu] present there
immediately rose to their feet with their hands
folded in order to be respectfully of worship with
all the paraphernalia. (10) Oh son of Bharata, the
6 Snmad Bhagavatam - The Story of the Fortunate One
Lord, the original person of the universe, who thus
out of gratitude for the glory of his descent, ac¬
cording to the customs, was confronted with the
articles of worship and the praise of his qualities
in lofty language, then addressed Priyavrata, while
he looked at him with a compassionate smile.
(11) The great Lord said: 'My son, pay attention to
the truth I'm telling you, you should not be jealous
of the Godhead who is beyond our ken. We, Lord
Siva, your father and this great Rsi [Narada] all
carry out His order and cannot deviate. (12) No
living entity that accepted a material body can es¬
cape from what was decided by Him; not by aus¬
terity nor by education, not by yoga nor by one's
strength or intelligence, nor can one ever defy His
will by one's opulence, by the virtue of one's duty,
with the help of someone else or by any personal
endeavor. (13) Oh my dear, under the direction of
the One Unseen, all living entities accept it to be
connected to a material body for performing ac¬
tions according to their karma and are thus always
bound to birth and death, sadness and illusion,
fear, happiness and distress. (14) My son, in our
inevitable bondage to guna and karma we, just
like the four-legged [bull] that with a rope through
its nose is bound to the two-legged [driver], are
tied to the long rope of Vedic instruction and to all
[who within the varnasrama system are] engaged
in contributing to please the Lord. (15) Like blind
men being led by someone who can see, my best
one, we [being submitted to His Vedic rope] inevi¬
tably have to face the distress and happiness asso¬
ciated with the qualities and the work, depending
the situation of the body that our Protector gave
us. (16) Even a liberated person must for a lifetime
maintain his body that he obtained as a conse¬
quence of the past, enjoying it free from erroneous
conceptions. But as far as another material body is
concerned [a repeated birth], he sees matters like
someone who awakened from sleep; he will never
follow the lead of its material qualities. (17)
Someone not paying attention to this [someone not
willing to control his senses] has, even when he
resides in the forest, to fear because of the six co¬
wives [of the five senses and the mind]. But [on
the other hand] what harm can a householder's
existence do to a self-satisfied, learned man who
has conquered his senses? (18) Having entered a
household existence, anyone who wants to con¬
quer those six adversaries must first try to master
them from within that stronghold. For only when
the unregulated desires of those firm enemies have
lost their strength one, thus having ripened with
experience, can move about freely. (19) When you
have conquered these six opponents and are freed
from attachments by these special orders of the
Original Person, you, sheltered in this fortress by
the safe haven of the lotus feet of Him with the
lotus-like navel, can enjoy all pleasures in the
world and thus find your way.'
(20) Sn Suka said: 'The great devotee of [Brahma]
the mighty Lord who is the spiritual master of the
three worlds, thus being fully instructed, as a
humble soul bowed his head in acceptance of his
order and said: 'Yes I will' and respectfully carried
out what he said. (21) With Priyavrata and Narada
in peace taking notice, the great Lord was also
duly respected by Manu. Thereupon he left to re¬
turn to his abode, the place above all places which
is indescribable and unfathomable. (22) Manu
who, as well supported by Lord Brahma, executed
his plan and with the permission of Narada handed
the responsibility for the maintenance and protec¬
tion of all the worlds in the universe over to his
son, was [therewith] personally relieved from his
desires in the so very dangerous, poisonous ocean
of the material world. (23) [Priyavrata, Manu's son
who as] the emperor of the universe, according to
the order of the Lord, thus was fully engaged in
material affairs, was by constantly meditating on
the two lotus feet of the Supreme Lord, the Origi¬
nal Person whose transcendental influence de¬
stroys all bondage, completely purified with all the
dirt washed from his heart and ruled the material
world with the only wish to honor the great souls.
(24) He thereupon married Barhismatl, the daugh¬
ter of Visvakarma, one of the founding fathers,
and begot in her, next to a daughter who as the
youngest of his children carried the name Urjas-
vatl, ten sons who in their character, qualities, ac¬
tivities, beauty and prowess were of a greatness
equal to his own. (25) His sons he all gave the
names of Agni, the god of fire: Agnldhra, Idhma-
jihva, Yajnabahu, Mahavlra, Hiranyareta,
Ghrtaprstha, Savana, Medhatithi, Vltihotra and
Kavi. (26) Three of them, Kavi, Mahavlra and Sa-
Canto 5 7
vana were celibate souls who motivated from
within, from the beginning of their childhood lived
for the transcendental knowledge, on the basis of
which they, well conversant with the highest spiri¬
tual perfection, took to the renounced order [the
paramahamsa-asrama ]. (27) These transcendental
sages lived, by the peace of the qualities of that
celebrated order (*), for the protection of the asso¬
ciation of all living beings who, in fear and anxi¬
ety about their material existence, have the lotus
feet of the Supreme Lord Vasudeva, as their only
shelter. In their constant remembrance they [the
brothers], free from contaminations being purified
by virtue of the highest form of yoga - the yoga of
devotion - observed in their hearts the Supreme Lord
of all living beings. They saw Him directly as situ¬
ated within themselves and realized that they were
equal to Him in their quality, that they [in that
sense] did not differ from the Lord of the Super¬
soul. (28) In another wife he begot three more
sons named Uttama, Tamasa and Raivata, who all
became rulers of the Manu period [of 71 mahayu-
gas long]. (29) After his sons were trained in the
renounced order he [Priyavrata] thus became the
master of the universe where he, endowed with
powerful arms of command, together with them
pulled the bowstring loudly to defeat all who op¬
posed the dharma. Without interruption for 110
million years there was the rule of the great soul
who with the daily increasing amiability, feminin¬
ity, shyness, laughs, glances and exchanges of love
[in his repeated births] with his wife Barhismatl
enjoyed a life of pleasure. But confounded and
defeated by it he lost his discernment. (30) Not
appreciating that the sun god, as long as he circu¬
mambulated mount Meru, lit up one side of the
earth and left the other half in the dark, he who in
his worship of the Fortunate One was of a super¬
natural power then said: 'I will make the night as
brilliant as the day', and to enforce that he fol¬
lowed the orbit of the sun in a chariot, exactly
seven times and with the same speed, like he was
a second sun. (31) With the rims of the wheels of
his chariot creating trenches, were by him thus
operating the seven oceans brought about that di¬
vided the earth [Bhu-mandala] into the seven
dvlpas [the continents or 'islands']. (32) Known as
Jambu, Plaksa, Salmali, Kusa, Kraunca, Saka and
Puskara each of them is produced all around out¬
side and twice as big as the one preceding it. (33)
The seven oceans - [figuratively like a kind of
body fluids] consisting of salt water, sugarcane
juice, liquor, clarified butter, milk, fluid yogurt and
sweet water - are of the same size as the islands
that they, as the trenches [of his wheels], one after
the other consecutively fully enclose. For each of
the dvTpas separately the husband of Barhismatl,
beginning with Jambudvlpa, installed as their ruler
one of his faithful sons named Agnldhra, Idhma-
jihva, Yajnabahu, Hiranyareta, Ghrtaprstha,
Medhatithi and Vltihotra.
(34) He further gave the daughter named Urjasvatl
in marriage to the great sage Usana [Sukracarya
who is also called Kavi or Kavya]. She gave birth
to a daughter named Devayanl. (35) For the devo¬
tees of the Lord of the Great Steps [Urukrama, see
1.3: 19] who, by resorting to the dust of His feet,
are able to conquer the six qualities [of material
life: hunger, thirst, lamentation, illusion, old age
and death **], such a[n achievement of] personal
power is not that surprising at all, for even a fifth-
class person [an outcaste] will immediately for¬
sake his material attachment when he only once
utters the name of the Lord. (36) He [Priyavrata],
thus unparalleled in strength and influence, one
day understood that he, despite his surrender to the
feet of the devarsi [Narada], had fallen down be¬
cause of his concern with the basic qualities of
matter in which he found no satisfaction [compare
1.5: 17]. In a spirit of renunciation he then said to
himself: (37) 'Oh what a wrong I have done, for I
was completely absorbed in the nescience of a life
of sense gratification! The dark well of material
pleasure made me guilty of a lot of distress and
look like a dancing monkey, insignificant and of
no importance in the hands of my wife. Doomed
and damned I am indeed!' Thus he criticized him¬
self. (38) With his self-realization achieved by the
mercy of the Supreme Personality of Godhead in
the beyond, with handing over the earth to his
faithfully following sons, with dividing the inheri¬
tance, with forsaking his queen whom he had en¬
joyed so much, with giving up the dead coipus of
his great opulence and with his heart in perfect
surrender having taken to renunciation, he was
certain to be back on the path of the great saint
Narada and the stories about the Lord. (39) The
8 Snmad Bhagavatam - The Story of the Fortunate One
**: According to Sastrl Goswami and Srlla
Visvanatha Cakravarti Thakur these 'six
qualities' can also be understood as the five
senses and the mind.
Chapter 2
The Activities of Maharaja
Agnldhra
(1) Sri Suka said: 'When his father chose the
path of liberation and Agnldhra, as ordered,
took his place, he, strictly following the
dharma, protected the citizens, the inhabi¬
tants of JambQdvTpa, like they were his chil¬
dren. (2) One day he desired a woman from
the realm of the godly and engaged in austerities
at the foot of the mountains where their play¬
ground is found. After he, in compliance with the
rules of his forefathers, had gathered all the neces¬
sities for the service, he, fully attentive executing
penances, was of worship for the master, the high¬
est power of creation in the universe [Lord
Brahma], (3) Understanding [what he wanted] the
almighty Lord, the first person of the universe,
sent down from his abode the celestial girl, the
Apsara PQrvacitti. (4) She there wandered around
in the woods near that place of meditation, that
most beautiful was dense with various trees with
masses of high reaching, golden creepers attached
to the branches. The clear waters of the lake filled
with lotuses resounded with the vibrations of the
pleasant sounds of communicating pairs of land
birds and on their turn responding water birds like
ducks and swans. (5) The prince then, in the ec¬
stasy of his yoga, heard the pleasant sounds of her
following verses apply to him: 'What was done by
Priyavrata no one could have done except for the
Supreme Lord.' 'He dissipated the darkness and
created the seven seas by the impressions of the
rims of the wheels of his chariot.' (40) 'It was he
who, in order to stop the fighting of the nations on
the different continents, created the situation of the
boundaries in this world in the form of rivers,
mountain ranges and forests and such [compare
4.14: 45-46].' (41) 'He as the most beloved fol¬
lower of the Original Person, considered all opu¬
lence of the lower worlds, the heavens and the
earth, as also that what is acquired by fruitive ac¬
tion and by yoga [the siddhis], to be nothing but
hell.'
*: There are four stages in accepting the re¬
nounced order: 1) KutTcaka : one stays outside
one's village in a cottage, and one's necessities,
especially one's food, are supplied from home. 2)
Bahudaka: one no longer accepts anything
from home: instead, one, madhukarT, with
the "profession of the bumblebees", collects
one's necessities, especially one's food, from
many places. 3) Parivrajakacarya'. one trav¬
els all over the world to preach the glories of
Lord Vasudeva collecting one's necessities,
especially one's food, from many places, and
4) Paramahamsa : he finishes his preaching
work and sits down in one place, strictly for
the sake of advancing in spiritual life.
Canto 5 9
ankle bells, that tinkled with every step she made
with her so very attractive way of moving around
playfully. Looking up with his half open lotus bud
shaped eyes, he spotted her. (6) By her playful
movements, shy glances, humility, sweet voice
and by her limbs beautiful to behold and contem¬
plate she, nearby just like a honeybee smelling the
beautiful flowers, paved for both normal men and
men of heaven the way for the flower bearing god
of love. The goddess was stunning, making herself
heard by the sweet nectar pouring out of her smil¬
ing and talking mouth, the sight of the hasty, styl¬
ish, little movements of her feet to [escape] the
intoxicated bees surrounding her, the movements
of her jug-like breasts, the weight of her hips, the
braids of her hair and the belt around her waist.
The mere sight of the goddess brought him fully
under the control of the almighty Cupid and thus
he seized the opportunity to address her.
(7) 'Who are you and what do you intend to do on
this hill, oh choice of the munis? Are you some
illusory appearance of the Supreme Lord, our God
in the beyond? Dear friend, do you carry your two
bows without strings [your eyebrows] for your
own protection or are you hunting the heedless
animals in this forest? (8) These two arrows [these
eyes] of you, oh fortunate lady, that have feathers
like lotus petals, have no shaft and are peaceful
and very lovely. Who do you want to pierce with
their sharp heads, loitering around in this forest?
May your prowess be of service for the welfare of
all of us who dull-witted fail to understand this!
(9) All these followers around you [the bees], oh
worshipable lady, are enjoying the resort of the
tresses of your hair and all the flowers falling
down from them, while they incessantly sing unto
the Lord the prayers of the Sama Veda and the
Upanisad, like being sages of respect for the dif¬
ferent types of Vedic literature. (10) From the re¬
sounding vibration alone of your ankle bells, I can
very distinctly hear the tittiri birds, oh brahmin
[girl], without seeing their form. Seeing your
beautiful round hips with the lovely color of
kadamba flowers and around them a belt red as
burning cinders, I wonder where your [ascetic]
bark dress would be. (11) What is it, oh twice-born
one, that tills the two horns, oh heavenly appear¬
ance of beauty, that you carry to your slim waist?
What do they contain that is so attractive to my
eyes? And what is that fragrant red powder on the
two of them with which you, oh fortunate one, are
perfuming my spiritual resort? (12) Please show
me where you live, oh dearest friend. Where was a
person with such wonderful limbs like you born?
For a person like me the many wonders of your
lovely words and inviting gestures that are as
sweet as nectar to the mouth, are something very
arousing. (13) And what kind of food you have in
your mouth? 1 can smell the pure ingredients of
what you are chewing, my sweetest. You have to
be an expansion of Lord Visnu, with your two
wide open eyes and brilliant restless shark-shaped
earrings in your ears, the rows of your beautiful
teeth and your face that resembles a lake amidst
the swarm of the bees around you. (14) My eyes
are restless being distracted by the ball you strike
with your lotus palm in all directions. Do you not
care about the curls of your hair hanging loose? Is
that lower garment of you not giving you trouble
being taken up by the wind, like a man does who
is interested in a woman? (15) Oh beauty, oh
treasure of the sages, by what austerity did you
manage to unsettle this way [with this body] so
unfailingly the penance of all retired souls? You
should practice the austerity with me, oh friend.
Maybe you are meant for me because the creator
of the created [Brahma] is pleased with me. (16) I
will not give up on you, oh sweetheart given to me
by the god of spiritual rebirth. I have fixed my
mind and eyes on you; I will not leave you and
will keep you close to me, oh beauty with the
marvelous breasts. You may lead me wherever you
want, I am your follower, and your fine friends
may follow.'
(17) Sn Suka said: 'Very expert in winning over
women, he thus as intelligent as the gods with his
flattery managed to gain the favor of the heavenly
girl. (18) She who also felt attracted to the intelli¬
gence, manners, beauty, youth, opulence and mag¬
nanimity of him, that master among the heroes,
then enjoyed all earthly and heavenly pleasures,
for an endless, countless number of years spending
her time in attachment to him as the king of
Jambudvlpa. (19) Agnldhra, the best of all kings,
begot in her nine sons named Nabhi, Kimpurusa,
Harivarsa, Ilavrta, Ramyaka, Hiranmaya, Kuru,
10 Snmad Bhagavatam - The Story of the Fortunate One
Bhadrasva and Ketumala. (20) After she year after
year had given birth to her sons, POrvacitti left
home in order to return to the unborn godhead
[Brahma], (21) The sons of Agnldhra, who be¬
cause of their mother's care had strong, well-built
bodies, were by their father allotted the divisions
of the kingdom of Jambudvlpa to be ruled by them
that he gave their names [probably the Eurasian
continent]. (22) King Agnldhra, not satisfied in his
sensual desires, thought every day more and more
about her, and [thus], as it is described in the
scriptures [in e.g. B.G. 8: 6], reached the place in
heaven where she resided, the place [Pitrloka]
where the forefathers live in delight. (23) After the
departure of their father the nine brothers married
the nine daughters of Meru who carried the names
MerudevI, Pratirupa, Ugradamstff, Lata, Ramya,
Syama, Naff, Bhadra and Devavlti.'
Chapter 3
Rsabhadeva’s Appearance in the Womb
of MerudevI, the Wife of King Nabhi
(1) Sff Suka said: 'Nabhi, the son of Agnldhra,
desiring to have sons with MerudevI who had not
given birth to any children yet, offered together
with her with great attention prayers in worship of
the Supreme Lord Visnu, the enjoyer of all sacri¬
fices. (2) While he with great faith and devotion
and a pure mind was of worship, the Supreme
Lord out of His love to fulfill the desires of His
devotees, manifested Himself in His most beauti¬
ful, unconquerable form pleasing to the mind and
eyes. He saw Him with all of His captivating,
beautiful limbs, even though that [normally] can¬
not be achieved merely by the means for perform¬
ing the pravargya ceremony he was engaged in:
the place and time, hymns, priests, gifts to the
priests and the regulative principles. (3) When He
manifested Himself very brightly in His four-
handed form as the topmost of all living beings, in
a yellow silk garment and with the beauty of the
Sffvatsa mark on His chest, His conch shell, lotus
flower, disc, flower garland, the Kaustubha jewel
and His club that characterize Him, He, radiating
brilliantly with His helmet, earrings, bracelets,
girdle, necklace, armlets, ankle bells etc. that or¬
namented His body, made king Nabhi, the priests
and the others feel like poor people who had ob¬
tained a great treasure. Thereupon they, with great
regard and all paraphernalia of worship, reveren¬
tially bent their heads. (4-5) The priests said:
'Please, oh Most Exalted One, accept the repeated
offerings of respect of our worship. By that wor¬
ship we, Your servants, are able to act, provided
we follow the instructions of the exalted souls.
Anyone not in control of his mind because of
completely being absorbed by the fickleness of
natural phenomena [the gunas], can acquire
knowledge of the names, forms and qualities that
belong to the position in this world of You, the
Supreme Lord above and beyond the influence of
the material world! But, by most auspiciously ex¬
pressing in words the excellence of Your transcen¬
dental qualities that wipe out all the sinful actions
of mankind, we can only partly know You. (6) You
are most pleased, oh Supreme Lord, by Your ser¬
vants who in great ecstasy do their prayers with
faltering voices and perform their worship with
water, fresh twigs of green, tulasT leaves and
sprouts of grass. (7) We do not see of what use it
otherwise would be for Your sake to be encum¬
bered with performing sacrifices and all the arti¬
cles of worship. (8) You as the direct, self-
sufficient embodiment of the civil virtues [the pu-
rusarthas], are of an endless and unlimited con¬
stant increase, oh Lord, but our desire for this
blessing of You, can only be there for the purpose
of obtaining Your grace. (9) Even though You per¬
sonally wish to open up, with Your causeless and
inexhaustible mercy and glory, the path of libera¬
tion [called apavarga ], and for that purpose have
come here and are present for any ordinary man to
see, we fail in our worship unto You. Lor we, oh
Lord of Lords, are but fools unaware of Your ulti¬
mate welfare. (10) This before the eyes of Your
devotees appearing of You here in this sacrifice of
King Nabhi, oh Best of the Benefactors, really
constitutes the greatest blessing, oh most worshi-
pable one. (11) To those sages of whom strength¬
ened by detachment countless impurities were re¬
moved by the fire of knowledge, to those sages
satisfied within who attained Your qualities by
incessantly reiterating Your stories and discussing
Your many attributes, You [being present in per¬
son] are the highest blessing to achieve. (12)
Canto 5 11
When we happen to stumble and fall down, suffer
hunger, are bored, find ourselves in an awkward
position and such or when we have a fever or lie
on our deathbed and thus are not capable of re¬
membering You, then let it be so that Your names,
activities and qualities are discussed that have the
potency to drive away all our sins. (13) Moreover
this pious king [Nabhi] nevertheless aspires to be
blessed by You with offspring, a son whom he
hopes to be exactly like You: a supreme controller
of the benedictions of heaven and the path leading
there. With the notion of children as the ultimate
goal of life asking this in worship of You, he thus
behaves like a poor man who asks a wealthy per¬
son willing to donate for a bit of grain! (14) Who,
failing to respect the feet of the great souls, is in
this world of Yours not defeated by the uncon¬
querable illusory energy [of maya ] because of
which one cannot find one's path? Whose intelli¬
gence would not be bewildered by all the sensual
pleasure that works like poison? Whose nature is
not checked by that stream [that chain of conse¬
quences]? (15) Please excuse us in Your [divine
indifference of] sameness with each and all, for
having invited You again in this arena of sacrifice
as the performer of many wonders, please tolerate
us ignorant souls who, less intelligent being of
disrespect for the divinity of You as the God of
Gods, are aspiring a material outcome.'
(16) Sn Suka said: 'After the Supreme Lord, the
leader of the sages, with this speech had been wor¬
shiped by the preservers of the realm [the priests
of Nabhi] bowed down at His feet, He kindly ad¬
dressed them. (17) The Supreme Lord said: 'Alas,
pleased as I am by you, oh sages whose words are
all true, the benediction you were asking for that
there may be a son of Nabhi alike Me, is a thing
most difficult to achieve. Being One without a
second there cannot exist anyone else equal to Me.
But the words of you brahmins cannot prove to be
false [either], for the class of the brahmins repre¬
sents My mouth. (18) Because there is no one to
be found equal to Me, 1 shall, by personally ex¬
panding into a plenary portion of Myself, descend
in [MerudevI,] the wife of Agnldhra's son.'
(19) Sn Suka said: 'After He thus, with her being
present, had spoken to the husband of MerudevI,
the Supreme Lord disappeared. (20) Oh grace of
Visnu [Parlksit], in order to please King Nabhi the
Supreme Lord, who in this sacrificial arena was
propitiated by the best of the sages, then appeared
in his wife MerudevI. He manifested in His origi¬
nal avatara form of pure goodness with the desire
to show the sages of renunciation - who barely
clothe themselves, lead an ascetic life and are of a
continuous celibacy - the way to practice the
dharma [the righteousness, the religion, the true
nature].'
Chapter 4
The Characteristics of Rsabhadeva
(1) Sn Suka said: 'Because He [the son of king
Nabhi, see previous chapter and 2.7: 10] from the
beginning of His appearance distinguished Him¬
self every day more and more with the authority of
12 Snmad Bhagavatam - The Story of the Fortunate One
all the characteristics of the Supreme Lord, like
being equal minded to all, being of perfect
peace and renunciation and having all influence
and powers, the ministers, citizens, the brah¬
mins and the demigods longed greatly for the
day that He would rule the earth. (2) Because of
the in grand verses [by the poets] glorified ex¬
alted state of His auspicious appearance, His
prowess, strength, beauty, fame, influence and
heroism, His father gave Him the name Rsabha,
the Best One. (3) King Indra, jealous of His
greatness, allowed no rain in Bharata-varsa, but
the Supreme Lord Rsabhadeva who knew [why
that happened], being the Master of yoga
smiled about it and then, from His internal \yo-
gamaya ] potency, made the waters rain down
on the place where He resided that was called
Ajanabha. (4) King Nabhi who as he wanted
had gotten the most beautiful son he could wish
for, was in a state of illusion about Him, the
Supreme Lordship and oldest, Original Person,
who in his eyes behaved like a normal human
being. Accepting Him as such he, overwhelmed
by an excess of great jubilation, in ecstasy with
a faltering voice said things like: 'my dear son,
my darling' and thus raising Him achieved a
state of transcendental happiness. (5) Knowing
how popular Rsabha was in His service to the
citizens and the state, King Nabhi, who wanted
to protect the people strictly to the principle,
put his son on the throne. Entrusting Him to the
brahmins he then, together with MerudevI in Ba-
darikasrama completely absorbed in yoga, with
great satisfaction skillfully performed austerities
in worship of Nara-Narayana, [a plenary expan¬
sion of] the Supreme Lord Vasudeva. This way he
in the course of time attained His glorious abode
[Vaikuntha].
(6) Oh son of Pandu [Parlksit, see family tree],
two verses are recited about him: 'Which person
can follow the example of the pious king Nabhi,
who by the purity of his actions got the Lord as his
son?' and: (6) 'Is there besides Nabhi, a better
devotee of the brahmins? Being satisfied and hon¬
ored by him the scholars by dint of their prowess
were able to show him the Lord of all sacrifices in
the sacrificial arena.'
(8) The Supreme Lord Rsabha, after accepting His
kingdom as His field of work, set an example by
living with His spiritual teachers and giving them
donations upon finishing His studies. Being or¬
dered to take up the duties of a householder He
married with JayantI who had been offered to Him
by Indra. He then taught by example how to per¬
form both types of activities as mentioned in the
scriptures [of defending the religion and fighting
injustice]. He begot a hundred sons [in her and in
co-wives or through his sons with daughters-in-
law] who were exactly like Him. (9) The eldest
son Bharata was a great yoga practitioner. He had
the best qualities and it was because of him that
the people call this land Bharata-varsa. (10) Of the
ninety-nine other sons who were born after
Bharata, the eldest ones were called Kusavarta,
Ilavarta, Brahmavarta, Malaya, Ketu, Bhadrasena,
Indrasprk, Vidarbha and Klkata. (11-12) Among
Canto 5 13
the rest of them Kavi, Havi, Antariksa, Prabuddha,
Pippalayana, Avirhotra, Drumila, Camasa and
Karabhajana were nine highly advanced devotees
in defense of the truth of this Bhagavatam. About
their fine characters evincing the glories of the
Lord, I will give you later on [in Canto 11] a col¬
orful account when I discuss the conversation be¬
tween Vasudeva and Narada that gives the mind
the highest satisfaction. (13) The eighty-one
younger sons of Jay anti were, faithful to what
their father said, well cultured with a line com¬
mand of the scriptural truth and were most skilled
in performing sacrifices. Very pure in their actions,
they became great brahmins.
(14) The Supreme Lord named Rsabha was truly a
completely independent Lordship full of pure tran¬
scendental bliss, a person always transcendental to
the ever repeating miseries of material life [birth,
old age disease and death]. Equipoised and unper¬
turbed, He, friendly and merciful educated [by His
example] the ignorant because of whose neglect in
performing the dharma in the course of time only
contrary karmic actions are found. He also regu¬
lated for the common people the religion and
economy so that a good reputation, offspring,
happiness in household life and eternal life was
within their reach [compare B.G. 4: 13]. (15)
Whatever is done by leading personalities is fol¬
lowed by the common people [see also B.G 3: 21].
(16) Despite knowing everything about the confi¬
dential Vedic instructions constituting the essence
of all civil duties, He still [as a ksatriya ] followed
the path laid out by the brahmins and ruled the
people with sense control and tolerance and such.
(17) Being of worship [unto Visnu] He, also in
respect of the different gods and purposes and, in
line with the instructions, providing in abundance
for everything that was needed, performed accord¬
ing to time and circumstance a hundred times over
all kinds of ceremonial sacrifices with priests of
the proper age and faith. (18) Being protected by
the Supreme Lord Rsabha no one on this planet,
not even the most common man, fostered a desire
for but even the smallest thing whatever, when¬
ever, for himself or from anyone else, just as one
would not desire a castle in the air. All one cared
about was an innerly ever increasing, great love
for the one carrying the burden. (19) When He, the
Supreme Lord, once toured around and reached
the holy land of Brahmavarta [between the rivers
the SarasvatT and Drisadvatl to the north west of
Hastinapura], he before an audience of citizens in
a meeting of prominent brahmins, said the follow¬
ing to his attentive and well-behaved sons. He lec¬
tured them despite the fact that they excelled in
self-control and devotion.'
Chapter 5
Lord Rsabhadeva’s Teachings to his
Sons
(1) Lord Rsabha said: 'My dear sons, this body
you carry along within this material world, does
not deserve it to suffer under the difficulties of a
sense gratification like that of dogs and hogs [that
eat disgusting things]. It is more worth the trouble
to undergo the divine austerity from which the
heart finds its purification and from which one
achieves lasting spiritual happiness. (2) To be of
service to the great souls, so one says, constitutes
the way of liberation and to seek the association of
those who are attached to women forms a gateway
to darkness. Truly advanced are they who [in their
spirituality] have an equal regard for all, are
peaceful, take no offense, wish everyone the best
and know how to behave. (3) They who are eager
to live in a loving relationship with Me*, are not
attached to people who are motivated only for the
physical aspect of life consisting of a home,
spouse, children, wealth, friends and making
money; they engage in worldly matters only ac¬
cording to necessity. (4) The madly being en¬
gaged in unwanted activities for the sake of this
material satisfaction I consider as not befitting the
soul, the conscientious self, that thus arrived at
this temporary body despite the misery associated
with it. (5) As long as one does not want to know
about the reality of the soul, there will be misery
because of ignorance. As long as one is of fruitful
activities, there will be the mind ruled by karma
that will bind one to this material body. (6) As
long as unto Me, Vasudeva, there is no love, a
soul, that way being ruled by ignorance, will have
a mind led by fruitful activities and will thus not
be free from the [miseries of the] body it is identi-
14 Snmad Bhagavatam - The Story of the Fortunate One
fled with. (7) When one, even
properly educated, does not see
how useless the endeavor of
gratifying the senses [in an un¬
regulated manner] is, one will,
not thinking properly about
one's self-interest, very soon be
crazy about it and as a fool find
nothing but material miseries in
a homely existence ruled by
sexual intercourse. (8) Because
of the sexual attraction between
man and woman their hearts are
tied together and therefrom they
call for a home, a territory, chil¬
dren, wealth and relatives. This
now is the illusion of the living
being known as T and 'mine'.
(9) The moment the tight mental
knot in the heart is slackened of
such a person bound by the con¬
sequences of his karma, the
conditioned soul turns away
from this [false conception of]
'us' and then, forsaking that
cause [of egoism], being liber¬
ated returns to the transcendental world. (10-13)
With the help of one's intelligence one can give up
the false identification with the material world, the
cause of material bondage. That is achieved by
following a spiritually advanced person, a guru as
also by devotional service unto Me, by not desir¬
ing, by exercising tolerance with the dual world
and by inquiries; by realizing the truth of the mis¬
eries of the living beings everywhere, by practic¬
ing austerities and penances and by giving up on
sensual pleasures; by working for Me, listening to
stories about Me as also by always keeping com¬
pany with devoted souls; by singing about My
qualities, by freedom from enmity, by being equal
to all, by subduing one's emotions, oh sons; by
trying to forsake the identification with one's home
and body, by studying yoga literatures; by living
alone, by entirely controlling the breath, the
senses and the mind; by developing faith, by con¬
tinually observing celibacy, by constant vigilance,
by restraint of speech; by thinking of Me, seeing
Me everywhere, by developing knowledge and
through wisdom in being illumined by the practice
of yoga; and by being endowed with determina¬
tion, enthusiasm and goodness. (14) When one by
means of this yoga practice completely being lib¬
erated from desiring results, as I told you, has un¬
tied the knot of the bondage in one's heart that was
caused by ignorance, one [finally also] must desist
from this method of detachment [this yoga] itself.
(15) The king or guru who, desiring My abode,
thinks that reaching Me is the goal of life, should,
in this manner relating to his sons or disciples, be
of instruction and tell them not to engage in fruit¬
ful actions. He should not be angry with them
when they, because of lacking in spiritual knowl¬
edge, wish to be so engaged. What can one
achieve [spiritually] when one engages someone
else in karmic activities? Such a king or guru
factually would cause these souls whose vision is
clouded [by material motives] to fall down in the
pit [of falsehood. Compare B.G. 3: 26]. (16) Peo¬
ple who, obsessed in their desire for material
goods, have lost sight of their real welfare, live
with their efforts for the sake of temporary happi¬
ness in enmity with each other and run, foolish as
Canto 5 15
they are, without having a clue, into all kinds of
trouble [see also B.G. 7: 25], (17) Which man of
learning and mercy, well versed in spiritual
knowledge, would, facing someone with such a
bad intelligence, engage him further in that igno¬
rance? That would be like leading a blind man on
the wrong path. (18) Someone not capable of de¬
livering those depending on him from the repeti¬
tion of [birth and] death, must not evolve into a
father, a mother, a spouse, a spiritual teacher or a
worshipable godhead. (19) I who am inconceiv¬
able in this [transcendental] embodiment have a
heart of pure goodness filled with dharma [devo¬
tional service]. Because I left adharma [the non-
devotional] far behind Me, those faithful to Me
truthfully call Me the Best One or Rsabha. (20)
You are all born from My heart. Therefore try,
with an intelligence free from impurities, to main¬
tain your reverence for Me and be of service to
your brother Bharata, who rules over the people.
(21-22) Among the manifested forms of existence
the living ones are supe¬
rior to the ones without
life and among them the
ones who move around
are far superior to the
plants. Of those the ones
who developed intelli¬
gence are better and the
best ones among them are
the human beings. The
spiritual beings [the medi¬
tators of Siva] are the bet¬
ter ones among the hu¬
mans and the singers of
heaven [the Gandharvas]
are superior to them again.
Next one finds the per¬
fected souls [the Siddhas]
above whom the super¬
human beings [the Kin-
naras] are situated. The
unenlightened souls [the
Asuras who can master
the ones aforementioned]
are dominated by the gods
led by Indra and above
them the sons of Brahma
like Daksa are situated. Lord Siva is the best of
them and above him we find Lord Brahma from
whom he originated. He in his turn is a devotee of
Mine, 1 [Visnu] the god of the gods of [spiritual]
rebirth [the brahmins], (23) No other entity com¬
pares to the brahmins. To my knowledge, oh
scholars, there is no one superior to them. With
them I eat with more satisfaction from the food
that by the people with faith and love in proper
ceremony was offered [to the mouth of Me and
those belonging to Me], than from the food that
[without them] was offered in [the mouth of] the
fire. (24) It are the brahmins who maintain My
eternal and shining body [in the form of the Ve¬
das] in this world. In them one finds the qualities
of supreme goodness [ sattva ] and purification
[pavitra], control over the mind [sam a], control
over the senses [dama], truthfulness [ satya ],
mercy [anugrciha], penance [tapasya], tolerance
[titiksd] and understanding derived from experi¬
ence [anubhava, see also B.G. 18: 42]. (25) They,
who perform their devotional service without
16 Snmad Bhagavatam - The Story of the Fortunate One
claiming worldly possessions, desire nothing but
Me, the One of unlimited prowess who, higher
than the highest, is capable of redemption and be¬
stowing all the heavenly happiness. Why would
they need anyone else? (26) My dear sons, with
your vision [thus] clear, be at all times of respect
for all living beings moving and not moving, for I
reside in all of them. That is how you respect Me.
(27) Engage all of your mind, your words and the
perception of all your active and receptive senses
directly in My worship, for without it a person will
not be able to free himself from the great illusion
that binds him to death.'
(28) Sri Suka said: 'After for the sake of mankind
personally thus having instructed His sons, in spite
of their high spiritual standard of living, the great
personality, the well-wisher and Supreme Lord of
all who was celebrated as the Best One or Rsabha,
placed Bharata, the eldest of His hundred sons, a
topmost devotee and follower of the divine order,
on the throne to rule the planet. The instruction for
His sons describes the dharma of those who free
from material desires no longer engage for the
profit and as great sages, as the best of the human
beings [paramahamsas], are characterized by de¬
votional service, spiritual insight and detachment.
While Rsabha, [first] remained home, He [to set an
example for His teachings] like a madman with
His hair disheveled, accepted only His body [as
His property]. Then, clad in nothing but the air
[naked thus], He, with the Vedic fire that He kept
burning within, left Brahmavarta to wander
around. (29) As someone unconcerned about the
world [an avadhuta ], He appeared to be idle,
blind, deaf and dumb, like a ghost or madman, for
even when He was addressed by the people He,
having taken a vow of silence, refrained from
speaking. (30) Passing through cities, villages,
mines, lands, gardens and communities situated in
valleys, through military encampments, cowsheds,
farms, resting places for pilgrims, hills, forests,
hermitages and so on, He was here and there sur¬
rounded by bad people, like they were flies, and
was, just like an elephant appearing from the for¬
est, beaten away and threatened, urinated and spit
upon, pelted with stones, stool and dirt, farted at
and abused. But He did not care about it because
He, from His understanding how the body relates
to the soul, knew that this dwelling place of the
body that one calls real, is just an illusory cover¬
ing. In negation of the T and 'mine', He rather re¬
mained situated in His personal glory as He wan¬
dered the earth unperturbed and alone. (31) With
His most delicate hands, feet, chest, long arms,
shoulders, neck and face etc., with the lovely na¬
ture of His well proportioned limbs, His natural
smile, beautiful lotus petal like graceful mouth,
the marvel of His reddish widespread eyes and the
great beauty of His forehead, ears, neckline, nose
and expressive lip - because of which His face was
like a festival to all household women in whose
hearts He everywhere would have aroused Cupid -
He, with His great abundance of curly brown hair,
which was matted, dirty and neglected, made his
body appear as of someone haunted by a ghost.
(32) When He, the Supreme Lord, noticed that the
people directly opposed this yoga practice, He, as
a countermeasure, resorted to the abominable be¬
havior of lying down as a python, smearing His
body with the food He chewed and the drink He
drank, while rolling Himself in the stool and urine
that He passed. (33) The wind perfumed by the
fragrance of His stool made the countryside smell
pleasantly for ten yojanas around. (34) With His
actions of moving, standing, sitting and lying
down with the cows, the crows and the deer, He,
exactly like the cows, the crows and deer do, ate,
drank and passed urine. (35) Thus practicing the
various ways of mystical yoga Rsabha, the Su¬
preme Lord, the Master of Enlightenment, inces¬
santly enjoyed the Supreme in great bliss. He ex¬
perienced the symptoms of loving emotions unto
Vasudeva, the Supreme Personality of Godhead,
who is situated in the heart of all living beings,
and achieved by His fundamental indifference the
complete perfection in the Supreme Self. But, oh
King Parlksit, the fullness of the mystical powers
of yoga He thus accidentally achieved - like trav¬
eling through the air, moving with lightening
speed, the ability to stay unseen, the ability to en¬
ter the bodies of others, the power to see without
difficulty things from afar and other perfections
[the siddhis, see also 2.2: 22; 2.9: 17; 3.15: 45;
3.25: 37] -, He could never fully accept in His
heart.'
Canto 5 17
*: The five main loving relationships or rasas by
which with the Lord all higher human emotions
are experienced, are the neutral relationship
(, santa ), the servant-master relation ( dasya ), the
relation of friendship ( sakhya ), the parent-child
relation ( vatsalya ) and the amorous relation
(, sringara ).
Chapter 6
Lord Rsabhadeva’s Activities
(1) The king said: 'Oh Supreme One, self-satisfied
souls of whom the seed of fruitive action has been
burned by the spiritual knowledge acquired by the
practice of yoga, automatically achieve mystical
powers; how can those siddhis become a hin¬
drance?'
(2) The sage said: 'You are quite right [in saying
that yoga leads to certain powers], but in this
world one, just like a cunning hunter, does not
directly put faith in the [special talents of the]
mind that [just like game] always runs off. (3)
Therefore they say that one should never make
friends with the restless mind. Even the greatest
souls [like Lord Siva and sage Saubhari] got dis¬
turbed putting faith in it after for a long time hav¬
ing practiced austerities. (4) Just as a husband with
an adulterous wife must guard against competi¬
tors, also a yoga practitioner must guard against
putting faith in the mind that always offers oppor¬
tunity to lust and the enemies [of greed and anger]
belonging to it. (5) Which man of wisdom would
confide in the [undirected] mind that is the breed¬
ing ground for the lust, anger, pride, greed, lamen¬
tation, illusion and fear that together constitute the
bondage to one's karma? (6) Even though He
[Rsabha] was the head of all kings and rulers of
this universe, He, in terms of this logic, acted in
the dress, with the language and the character of
an avadhuta [5.5: 29], as if He was dumb. He con¬
cealed His supreme lordship in order to be able to
teach the yogis, by the example of His own per¬
sonal vehicle of time, how to forsake in yoga. As
if He was a normal mortal being trying to forsake
his physical body He, according to the supreme
command of the Soul, not being hindered by the
illusory nature of matter, always kept to Himself
the inner vision of the love transcendental to all
vice and thus put an end to His material existence.
(7) With Him, the Supreme Lord Rsabhadeva, free
from identification with His material form, we
thus witnessed the apparent physical presence, the
engagement of His body in this illusory world. He
all alone traveled the lands of South India: Konka,
Venka and Kutaka in the province of Karnata, and
reached a forest nearby Kutakacala. There He,
with a handful of stones in His mouth, wandered
around naked with scattered hair, like He was a
madman. (8) In a fierce forest fire blazing all
18 Snmad Bhagavatam - The Story of the Fortunate One
around - that was caused by the friction of bamboo
stalks tossed about by the force of the wind - His
body in that forest then burned to ashes.
(9) Hearing about His pastimes of being free from
all ritual and custom, the king of Konka, Venka
and Kutaka who carried the name Arhat [the Jain,
the venerable one] took to an imitation of them.
Bewildered by an increase of irreligious life that
forebode the arrival of the Kali-yuga Age of Quar¬
rel, he gave up the safe path of religion that wards
off all fear and adopted a non-conformistic,
wrong, heretical view by introducing most fool¬
ishly a concoction of his own. (10) The lowest of
mankind in this age of Kali who, lacking in char¬
acter, cleanliness and dutifulness in respect of the
rules and regulations, are bewildered by the illu¬
sory energy of God, will, because of this in ne¬
glect of the divine, self-willed and with wrong
principles, follow strange rules, like not bathing,
not cleaning the mouth, being dirty and plucking
out the hair. With their consciousness spoiled by
an abundance of modem time adharma [or forsak¬
ing of duties] they will fall into blaspheming the
Vedas, the brahmins, rituals such as sacrifices and
the Supreme Personality and the devotees. (11)
They who, encouraged by blind predecessors, with
a deviating practice have built their own little
world [or cult], will, themselves being blinded,
land in darkness [compare B.G. 16: 16, 16: 23],
(12) This avatar a of the Lord was there for the
purpose of instructing the people, who are over¬
whelmed by passion, in the matter of emancipa¬
tion, the path to attain eternal happiness [or final
beatitude, kaivalya ]. (13) In line with these teach¬
ings the people sing the following verses about
Him: 'Oh, of all the lands on the continents of this
world with its seven seas, this land [of Bharata-
varsa, India] is the most meritorious, for their peo¬
ple sing about the all-auspicious activities of
Murari in His many incarnations [Krsna as the
enemy of the foolish one, Mura].' (14) 'Oh, what
should one say about the pure and renown dynasty
of King Priyavrata wherein the Original Person,
the Supreme Personality, descended as an incarna¬
tion? He, the Unparalleled One, performed the
religious duty that puts an end to profit-minded
labor.' (15) 'Is there any other yogi of persever¬
ance and determination who, desiring the perfec¬
tions that for being insubstantial were rejected by
Rsabha, can follow but even in his mind the ex¬
ample of this unborn Godhead?'
(16) I have thus expounded on the pure activities
of the Lord named Rsabha, who is the supreme
master of all Vedic knowledge, for the common
man, the God-conscious souls, the brahmins and
the cows. He who with a growing faith and devo¬
tion attentively listens to, speaks to others about or
personally attends to this refuge of His great and
supreme auspiciousness, that puts an end to all the
sins of every living being, will unto Him, the Su¬
preme Lord Vasudeva, be favorably disposed with
an unflinching devotion in both the positions of
listening and speaking. (17) Incessantly bathing
themselves in that devotion in order to be free
from suffering the various troublesome conditions
of material existence, those who developed spiri¬
tual wisdom enjoy the highest bliss. But despite
having achieved that liberation they do not strive
for that supreme goal of all human beings. Having
entered a relationship with the Supreme Personal¬
ity they, after all, attained all their goals. (18) Dear
King [Parlksit], He undoubtedly was the main-
tainer and teacher, the worshipable deity, friend
and master of your Yadu line and sometimes He
even acted as a servant. Thus, my best one, He
indeed was Mukunda, the Supreme Lord of Lib¬
eration [ mukti] of those engaged in devotion. But
to [confidentially] engage someone in His devo¬
tional service [like He did with Arjuna on the bat¬
tlefield] He does not that easily. (19) All glories to
Him, the Supreme Lord Rsabhadeva, He who,
constantly aware of His true identity, complete
within Himself and without desires, was as grace¬
ful to expand, for the true welfare of man, His ac¬
tivities on the material plane and, for the human
being whose intelligence slept a long time, gave
instruction about the true self free from fear.'
Chapter 7
The Activities of King Bharata
(1) Sri Suka said: 'When Bharata ['to be main¬
tained'], who was a most exalted devotee, accord¬
ing to the order of his father decided to rule the
Canto 5 19
earth, he, assuming that supreme command, mar¬
ried the daughter of VisvarQpa, Pancajanl. (2) The
way identifying oneself with matter [false ego]
leads to the five sense objects [of sound, taste
etc.], Bharata likewise arrived at the five sons he be¬
got in her and who were just like him: Sumati,
Rastrabhrta, Sudarsana, Avarana and DhOmraketu.
(3) From the beginning of the rule of Bharata this
part of the world, that was called Ajanabha [refer¬
ring to king Nabhi, see 5: 3], is celebrated as
Bharata-varsa [the land of Bharata, now India], (4)
He, who was a great scholar, was a ruler as great
as his father and grandfather. Governing with a
caring heart, he kept both himself and his citizens
engaged in the classical vocational duties. (5) Next
to that he worshiped the Supreme Lord with great
and small sacrifices, with and without an im als. Full
of faith agni-hotra, darsa, purnamasa, caturmasya,
pasu and soma-rasa yajfias were performed in part
or fully, that, as was prescribed, practically always
were conducted by four priests (*). (6)
When the expert priests with all supple¬
mentary rites were engaged in perform¬
ing the various sacrifices, he who was
constantly thinking of Vasudeva, the
Supreme Lord in the spirit of the hymns
was freed from lust and anger, recog¬
nized that all the different demigods, the
recipients of the results, the ingredients
of the offering and he himself the sacri-
ficer, were all part of the body of the
One Original Person. He [Vasudeva]
was the one enjoyer who, irrespective
the results of the sacrificial ceremony
in question that was performed for the
purpose of dharma, was their controller,
their doer and their origin; He was the
one responsible for the complete of all
the gods. (7) He [Bharata] in the perfec¬
tion of his service was thus of the purest
goodness unto the Supersoul within the
heart of the ethereal body, unto the im¬
personal spirit of Brahman and unto
Bhagavan, the Supreme Lord, Vasudeva,
the Supreme Personality whose form is
recognized by the Srlvatsa mark on the
chest, the Kaustubha gem, the flower
garland, the disc, the conch shell, the
club and other symbols. Once He as an
indelible image has appeared in the heart of the
devotee, He, who on the highest level is known by
His radiating personal form, has the power to in¬
crease one's devotion day after day. (8) Thus for a
countless number of millennia [by this exemplary
practice] having ascertained the wealth he had re¬
ceived from his forefathers, he, at the right mo¬
ment for abandoning his earthly duties, properly
divided his kingdom personally among his sons
and then left that ancestral abode behind to go to
the meditation resort of Pulaha in Hardwar. (9) It
is at that place where even today the Supreme
Lord Hari, being moved by His paternal affection,
shows Himself to the devotees residing there in
the form they prefer. (10) That meditation resort is
on all sides sanctified by the water of the main
river, the Cakra-nadI [the Gandakl], In that river
one finds the [round] stones with the concentric
circles on top and below [the black oval pebbles
that serve as objects of worship, the so-called
20 Snmad Bhagavatam - The Story of the Fortunate One
Salagrama-silas], (11) There, alone in the fields of
Pulaha's meditation resort, he, with offerings of
roots, bulbs and fruits combined with water, twigs,
tulasl leaves and all kinds of flowers, worshiped
the Supreme Lord and was thus, being delivered
from all material desires, purified in a steady in¬
crease of transcendental tranquility that brought
him satisfaction. (12) By that constant practice of
serving the Original Personality of the Supreme
Lord, the laxity of his heart disappeared with the
weight of the incessantly increasing attachment to
Him. By the force of his transcendental bliss the
hairs on his body stood on end with tears blurring
his vision that sprang into his eyes because of his
intense longing. Thus meditating on the pink lotus
feet of the Lord, there was from his bhakti-yoga an
increase, spreading everywhere, of the highest and
deepest spiritual ecstasy in his heart, in which he
was immersed as in a lake, and because of which
he, despite his intelligence, no longer was capable
to keep the performance of the worship of the
Lord in mind. (13) Dressed in a deerskin he, with
the mass of his beautiful brown, curly, matted
hair being wet because of bathing three times a
day, was thus, in his vow to serve the Supreme
Lord, of worship for the Original Personality in
the form of His golden appearance as the sun
globe (**). Therewith he at sunrise payed homage
to [Him as] the Sun God by reciting the following
Vedic hymn: (14) 'Beyond passion [in goodness]
minding this created universe, there is the self¬
effulgence that illumines, the grace of the Lord
fulfilling with sacred knowledge. Time and again
entering [this world with Your radiating sun globe
or as a Visnu avatara ] You supervise the living
being hankering after material pleasure. All my
respects for Him residing among us who moves
all!'
*: Such sacrifices are now impossible to conduct
in this age due to the scarcity of expert brahmins
or rtvijah who are able to take the responsibility.
In the absence of these, the sankTrtana-yajna sing¬
ing of the holy names is recommended.
**: The deity of the sun is by the common Hindu
nowadays worshiped by means of the Gayatrl
mantra, one of the most important mantras of pu¬
rification and liberation kindred to the one ex¬
pressed in this chapter by Bharata Maharaj: om
bhur bhuvah svah tat savitur varenyam bhargo
devasya dhTmahi -, a prayer meaning:
The original form of the body,
the life force and the supreme abode;
that source of life most excellent,
that divine luster we meditate -
may this light illumine our intellect.
Chapter 8
The Rebirth of Bharata Maharaja
(1) Sn Suka said: 'One day having taken a bath in
the great GandakI, he [Bharata], after performing
his daily duties, sat for a few minutes on the bank
of the river to chant the transcendental syllable
[AUM]. (2) Oh King, he then saw a single doe
that, being thirsty, had come to the river. (3) As it
eagerly drank from the water, suddenly nearby the
loud roar of a lion sounded that terrifies all living
beings. (4) When the doe heard that loud sound, it,
fearfully looking about, out of fear for the lion
immediately, without having quenched her thirst,
leaped over the river. (5) Because of the force of
the leap it made in great fear, the doe, being preg¬
nant, lost its baby that slipped from its womb and
fell into the water. (6) Being exhausted from the
miscarriage that was caused by the jumping and
the fear, the black doe, being separated from its
flock, fell some place into a cave and died. (7)
Seeing that the deer calf, being separated from its
mother, helplessly floated away in the stream, the
wise king Bharata, considering it orphaned, com¬
passionately as a friend took it to his asrama. (8)
Adopting it as his child, feeding it every day, pro¬
tecting it, raising it and petting it, he became
greatly attached to this deer calf. Very soon he,
having given up his routines, his self-restraint and
his worship of the Original Person, thus lost his
entire practice of detachment. (9) 'Alas! [he
thought to himself], by the Controller turning the
wheel of time this creature was deprived of its
family, friends and relatives. Finding me for its
shelter, it has only me as its father, mother, brother
and member of the herd. Surely having no one else
it puts great faith in me as the support to rely upon
Canto 5 21
and thus fully depends on me for its learning, sus¬
tenance, love and protection. I have got to admit
that it is wrong to neglect someone who has taken
shelter and must accordingly act without regrets.
(10) Undoubtedly all honorable and pious souls
will, however detached they are, put aside even
their most important self-interests, in order to ob¬
serve those principles as friends of the poor.'
(11) Sitting, lying down, walking, bathing, eating
and such with the young animal, his heart thus
having grown attached became captivated by af¬
fection. (12) When he went into the forest to col¬
lect flowers, firewood, kusa grass, leaves, fruits,
roots and water, he, apprehensive about wolves,
dogs and other animals of prey, always took the
deer with him. (13) On his way he, with a mind
and heart full of love, carried it on his shoulder
now and then, and kept, fond as he was of the
young, it fondling on his lap or on his chest when
he slept and derived great pleasure from it. (14)
During worship the emperor sometimes got up
despite not being finished, just to look after the
deer calf and then felt happy bestowing all his
blessings saying: 'Oh my dear calf, 1 wish you all
the best.' (15) Sometimes, not seeing the calf any¬
where, he was so anxious that he got upset like a
piteous, miserly man who has lost his riches. He
then found himself in a state wherein he could not
think of anything else anymore. Thus he ran into
the greatest illusion entertaining thoughts like:
(16) 'Oh, alas! My dear child, that orphan of a
deer, must be very distressed. It will turn up again
and put faith in me as being a perfectly gentle
member of its own kind. It will forget about me
being such an ill-behaved cheater, such a bad-
minded barbarian. (17) Shall I see that creature
protected by the gods again walk around and nib¬
ble grass unafraid in the garden of my asrcimcil
(18) Or would the poor thing be devoured by one
of the many packs of wolves or dogs, or else by a
lone wandering tiger? (19) Alas, the Supreme Lord
of the entire universe, the Lord of the three Vedas
who is there for the prosperity of all, is [in the
form of the sun] already setting; and still this baby
that the mother entrusted to me has not returned!
(20) Will that princely deer of mine really return
and please me who gave up his different pious
exercises? It was so cute to behold. Pleasing it in a
22 Snmad Bhagavatam - The Story of the Fortunate One
way befitting its kind drove away all unhappiness!
(21) Playing with me when 1 with closed eyes
feigned to meditate, it would nervously out of
love, trembling and timidly approach to touch my
body with the tips of its horns that are as soft as
water drops. (22) When I grumbled at it for pollut¬
ing the things placed on the kusa grass for wor¬
ship, it immediately in great fear stopped its play
to sit down in complete restraint of its senses, just
like the son of a saint would do. (23) Oh, what
practice of penance performed by the most austere
souls on this planet, can bring the earth the wealth
of the sweet, small, beautiful and most auspicious
soft imprints of the hooves of this most unhappy
creature in pain of being lost! To me they point the
way to achieve the wealth of the body of her lands
that, on all sides adorned by them, are turned into
places of sacrifice to the gods and the brahmins so
desirous on the path to heaven! (24) Could it be
that the moon [god] so very powerful and kind to
the unhappy, out of compassion for the young that
lost its mother because of her fear for the great
beast of prey, is now protecting this deer child that
strayed from my protective asramal (25) Or
would the moon god out of love by means of his
rays, which so peaceful and cool stream from his
face like nectarean water, comfort my heart, that
red lotus flower to which the little deer submitted
itself as my son and that now, in the fire of separa¬
tion, burns with the flames of a forest fire?'
(26) With a heart saddened by a mind derived
from what he had undertaken in the past, he was
thus carried away by the impossible desire of hav¬
ing a son that looked like a deer. Consequently he
failed in his yoga exercises, his penances and de¬
votional service to the Supreme Lord. How could
he, attached as he was to the body of a different
species, to the body of a deer calf, fulfill his life's
purpose now with such a hindrance? How could
that be while he previously had abandoned his so
difficult to forsake sons whom he had fathered
with a loving heart? King Bharata, who, absorbed
in maintaining, pleasing, protecting and fondling a
baby deer, because of that hindrance was ob¬
structed in the execution of his yoga, thus ne¬
glected [the interest of] his soul. Meanwhile with
most rapid strides inevitably his time approached,
like a snake entering the hole of a mouse. (27) The
moment he left this world he found at his side the
deer, lamenting like his son, that had occupied his
mind. With his body dying in the presence of the
deer, he thereafter himself obtained the body of a
deer [see also B.G. 8: 6]. [But] when he after his
death obtained another body, his memory of his
previous existence was not destroyed. (28) In that
birth constantly remembering, as a consequence of
his past devotional activities, what the cause was
of having obtained the body of a deer, he remorse¬
fully said: (29) 'Oh what a misery! I have fallen
from the way of life of the self-realized, despite
having given up my sons and home and living
solitary in a sacred forest as someone who, per¬
fectly in accord with the soul, takes shelter of the
Supersoul of all beings. Despite constantly listen¬
ing to and thinking about Him, the Supreme Lord
Vasudeva and spending all my hours on being ab¬
sorbed in chanting, worshiping and remembering.
In due course of time a mind fixed in such a prac¬
tice turns into a mind fully established in the eter¬
nal reality, but having fallen deeply in my affec¬
tion for a young deer, I by contrast am a great fool
again!'
(30) Thus in silence turning away from the world
[he as] the deer gave up his deer mother and
turned back from the Kalanjara mountain where
he was bom, to the place where he before had
worshiped the Supreme Lord, the asrama of Pu-
lastya and Pulaha in the village called Salagrama
that is so dear to the great saints living there in
complete detachment. (31) In that place eating
fallen leaves and herbs, he awaited his time in the
eternal company of the Supersoul. Vigilantly
guarding against bad association, he existed with
the only motivation to put an end to the cause of
his deer body. That body he ultimately gave up,
bathing in the water of the holy place.'
Chapter 9
The Supreme Character of Jada
Bharata
(1-2) Sri Suka said: 'After having given up his life
of being embodied as a deer, Bharata, the most
exalted devotee and most honored of all saintly
kings, in his last incarnation acquired the brahmin
Canto 5 23
status. He was the male half of a twin brother and
sister, so one says, who were bom from the second
wife of a high-minded brahmin in the line of saint
Angira. This brahmin, being endowed with all the
qualities, was of a perfect control over the mind
and the senses, of penance, Vedic study and recita¬
tion, of renunciation, satisfaction, tolerance, kind¬
ness, knowledge, of no envy and of spiritual hap¬
piness in the wisdom of the soul. With his first
wife he had nine sons all equal to him in educa¬
tion, character, behavior, beauty and magnanimity.
(3) Also in that birth he remembered his previous
lives by the special mercy of the Lord. As a con¬
sequence he was greatly apprehensive not to fall
down again in associating with his own kind. Al¬
ways afraid of being obstructed on the path of de¬
votional service he kept his mind focussed upon
his soul. For that purpose he always thought of the
two lotus feet of the Supreme Lord and listened to
and remembered the descriptions of His qualities
that vanquish the bondage to fruitful labor. But to
the local people he posed as someone with a mad,
dull and blind character [because of which he was
called Jada], (4) His brahmin father, who affec¬
tionately felt obliged to his son, thought that he, as
a father to his son, should teach him that the regu¬
lative principles should be observed, even though
Jada had no interest in it. Thus he practiced until
the end of his student life, again as someone of the
sacred thread, the duties of cleanliness of the puri¬
fication process as prescribed by the sastras. (5)
But he also in the presence of his father acted as if
he could not understand a thing of what was in¬
structed. During the onset of the rainy season the
father wished to teach him the Vedic mantras in¬
cluding the Gayatrl preceded by Omkara, but de¬
spite his thorough instruction, he during the four
months of the summer did not succeed in teaching
him their full mastery. (6) Supposing that his son,
despite not feeling for it, had to be fully instructed
by him in all the cleanliness, Vedic literature,
vows, principles, sacrifice and service to the guru
that belongs to the celibate state [the
brahmacarya-asrama ], the brahmin, who consid¬
ered his son his life breath, in reality acted out of
household attachment. Therefore he died, when he
was seized by death not as forgetful [as he was], as
a man full of frustration about the unfit obstinacy
of his son. (7) His youngest wife from whose
womb the twins were bom, thereupon entrusted
them to the first wife and then followed her hus¬
band to where he resided in his afterlife [Patiloka].
(8) Jada Bharata's stepbrothers, who had fixed
their minds on the ritual culture of the three Vedas,
had no understanding for the true knowledge of
the Self. After the death of the father they gave up
the endeavor to teach anything to their half brother
whom they, unaware of his faculties, considered a
dullard. (9-10) When he by these materialistic and
[in fact] two-legged animals was addressed as be¬
ing mad, dull, deaf and dumb, he used to reply in
likewise terms. He did the things he by force was
summoned to do. He used to eat whatever small or
large quantity of palatable or tasteless food he ob¬
tained, by begging, by wages or what came of its
own accord. He never lived to please his senses as
he had forever stopped to live for the material
cause. All by himself he had accomplished the
transcendental blissful vision of someone in
knowledge of the true Self who, with the dual
causes of happiness and distress, summer and win¬
ter, wind and rain, did not identify with the body.
Firm of limbs he, as strong as a bull, never cov¬
ered himself. He did not bathe, was dirty from ly¬
ing on the ground and never massaged his body.
His loins were covered by a dirty cloth and he
wore a sacred thread darkened of dirt. In his spiri¬
tual splendor he was like a hidden gem. He wan¬
dered around disrespected by ignorant folk who
called him, a brahmin of birth, just a brahmin's
friend [' brahma-bandu ']. (11) Because he only
looked for work in order to obtain in exchange
food from others, even his stepbrothers engaged
him in agricultural work in the fields - a job to
which he had no idea of what should be leveled or
left uneven or where he had to pile things up.
Usually only eating broken rice, oil cakes, chaff,
worm-eaten grains or burned rice that stuck to the
pot, it was nevertheless all nectar to him.
(12) Then, at a certain moment, some dacoit leader
appeared on the scene who desired a son and was
looking for an animalistic person whom he could
offer to the goddess Bhadra Kali. (13) The animal
type he looked for, had escaped and his followers
on their way to find him could, in the dead of
night, not catch that animalistic man. As arranged
24 Snmad Bhagavatam - The Story of the Fortunate One
by providence they stumbled upon
the brahmin son from the line of
Angira who from an elevated posi¬
tion was guarding the fields against
deer, wild pigs and other creatures.
(14) Discovering that he had the
right character, they next, with shin¬
ing faces understanding that he
could serve for their master's work,
elated took him to the temple of the
goddess, tightly bound in ropes. (15)
In order to prepare him as the man-
animal for the sacrifice, the follow¬
ers of the dacoit then, according to
their own customs, bathed him, gave
him new clothes, covered his body
with ornaments, smeared him with
sandalwood pulp and garlanded him.
Vibrating songs, prayers, drums and
bugles, they seated him before the
goddess Kali, fully dressed up and
properly fed, with incense, lamps,
strings of flowers, parched grains,
twigs and sprouts, fruits and other
articles of worship. (16) The priest
of that dacoit leader, ready to offer a
flow of blood from the animalistic
man to the deity of Bhadra Kali, next took a fear¬
ful razor shaip sword and consecrated it with the
appropriate mantras. (17) These contemptible
types who, being of a passionate and ignorant na¬
ture, in their materialistic bewilderment were
driven by minds full of imagination and thus, act¬
ing to their own notions, followed a wrong course,
were in offense with the heroic association of the
Supreme Lord, the brahmins. Proceeding with a
lust for violence against others they acted most
cruelly directly against an expansion of the Lord
Himself, someone of a brahmin birth, a son of
spiritual wisdom who had no enemies and who
was a well-wisher to all. But at the very last mo¬
ment the goddess Bhadra Kali, who saw what was
about to happen in defiance of the law and against
the will of the Lord, broke out of her statue with a
burning physical appearance that was of an exces¬
sively bright, unbearable, spiritual effulgence. (18)
Full of indignation she totally lost herself in the
force of her anger with raised eyebrows, crooked
teeth, bloodshot eyes, a frightening laugh and an
agitated fearful face, as if she wanted to destroy
the entire universe. Released [from the idol] be¬
cause of her great fury she, coming forth from the
altar, severed with the same blade as they wanted
to use [for the sacrifice], the heads from the bodies
of all the sinful offenders and then, together with
her associates, drank from the blood that oozed
from the necks as a very hot intoxicating bever¬
age. Overwhelmed by all that intoxicating drink¬
ing she with her associates next loudly sang and
danced, making fun throwing the heads at each
other like they were balls.
(19) When one, relating to great souls, has crossed
the line, as in this case, one will always, because
of that wrong action, oneself have to undergo the
result of that offense. (20) Oh, Visnudatta ['pro¬
tected by Visnu'; Parlksit], to those who are not
perplexed, this is not such a great miracle. They
who without animosity are of goodness to all, are
by the Supreme Lord of the invincible Time who
carries the best of all weapons [the Sudarsana
Canto 5 25
ers. He is rather slow!'
(5) Although he, from the intimations, was certain
that the problem had risen because of a fault of
one of them, king Rahugana, hearing the fearful
words of the servants, gave, in spite of his political
experience, out of his ksatriya nature slightly in to
the violence of anger. Unto him, whose spiritual
effulgence because of his innate intelligence could
not be clearly distinguished, he with a mind full of
passion said: (6) 'Alas, what a trouble it is, my
brother! All alone on such a long journey you cer¬
tainly must have gotten very tired. And these col¬
leagues of you are not of much help either. Nor is
your cooperative, firm body very strong. You must
be troubled by old age my friend!'
Thus he sarcastically criticized him severely. But
there was no protest of a false belief of 'I' and
'mine' from him, who in silence kept carrying the
palanquin. As someone on the spiritual platform,
he happened to be of such a particular disposition
concerning the physical matters of having a, from
ignorance resulting, finite vehicle of time, a physi¬
cal body that consists of a mixture of the natural
modes, the workload and material intentions. (7)
Thereupon again being shaken because of the un¬
even carrying of his palanquin, Rahugana got very
angry and said: 'Fool! What crap is this! You, liv¬
ing corpse, ignore my reproaches completely. You
just forget about them! Are you out of your mind?
disc], personally fully liberated from the very
strong and tight knot in the heart [that is the con¬
sequence] of a false physical concept of life. Even
when threatened by decapitation [or by other at¬
tacks on their lives], those liberated souls and
devotees, who full of surrender are protected at
His lotus feet, are never upset by these kinds of
emotional conditions; they have nothing to fear.'
(3) Hearing their master
speak that reproachfully, they
told him apprehensively that
it was due to the fourth car¬
rier: (4) 'Oh, it is not so, oh
god of man, that we who al¬
ways obey your orders, have
fallen in neglect! We certainly
do the best we can, but it is
this new man who recently
has been contracted to work
with us, because of whom we
can not do our work as carri¬
Chapter 10
Jada Bharata Meets Maharaja
Rahugana
(1) Sri Suka said: 'So it came to pass that
Rahugana ['he who outshines the sun'], the ruler of
Sindhu and Sauvlra, while traveling on the bank of
the river Iksumatl, needed another palanquin car¬
rier. He then sent the leader of his carriers to look
for a suitable candidate. His search led by chance
to the excellent brahmin [Jada Bharata] who, be¬
ing a stout young man, with firm limbs and the
strength of an ass, was chosen by him supposing
that he was capable of carrying the load. Being
forced to it the great soul carried the palanquin,
but he was not fit for the job. (2) Engaged this way
the blessed brahmin constantly looked three feet
ahead [not to step on ants]. Thus being all the time
out of pace with the others the palanquin was
shaking. Rahugana noticing this then said to the
men who carried him: 'Oh
carriers, please walk in pace!
Why is this palanquin carried
so uneven?'
26 Snmad Bhagavatam - The Story of the Fortunate One
Just like Yamaraja with the common people, 1
shall teach you a lesson so that you will know
your position here!'
(8) Despite that load of nonsense from the side of
him who rebuking, angrily out of passion and ig¬
norance, thought that he could rule as a god of
man, as a learned scholar and a by countless devo¬
tees honored votary of the Lord, the self-realized
brahmin smiled faintly, free from pride, with the
poise of a master of yoga, a friend of all living
beings, and then addressed the not so wise ruler as
follows. (9) The brahmin said: 'What you so
clearly stated, oh great hero, does not contravene
[what I factually am]. That would have been the
case if I would [really] be this body, that carrier of
the load. If to acquire a well-fed, strong body
would be the way, I can tell you that that is no
subject of importance to the person of self-
realization present within the body. (10) To be
strong and stout or skinny and weak, to be in
physical or mental pain or to be hungry, thirsty,
afraid, quarrelsome, desirous, old aged, sleepy or
sensually motivated, to be angry or false, to be
bewildered or to be of lamentation, are matters
belonging to this body, to the one born, but they
are not the reality of what I [originally] am [see
also B.G. 2: 20], (11) To be a living soul bound to
death [to be a 'living corpse'] is something settled
by nature, oh King, [it just as well applies to you,
for] everything has a beginning and an end. But,
oh respected one, when one has an eye for what is
unchangeable within the things that transform - to
which one [as you defend] sees servants and mas¬
ters - one speaks of doing the right thing in yoga.
(12) Discriminating to the person [as you do in
acting as the master] betrays a narrow vision and I
do not see what other use it, besides the conven¬
tion, would have. Who is [of this arranged order]
the master and who is the one to be controlled?
Nevertheless, oh King [with you as my 'master']
what can I do for you? (13) From my state of self-
realization, oh King, you gathered that I was a di¬
sheveled, mad ignoramus. [If that would be true],
what use would it then have to be punished by
you? How can one teach a crazy, stupid person
something? It is like grinding flour!'
(14) Sri Suka said: 'The great sage, consequently
responding to all the words that had been used,
then calm and peaceful rested his case. As for the
cause of matters strange to the soul, he accepted
that things happened as a consequence of what he
had done in the past, and so he, in order to put his
karma to an end, continued to carry the king's pal¬
anquin as he did before. (15) Oh best of the Pandu
dynasty, also he, the ruler of Sindhu and Sauvlra,
factually was also of a great faith concerning the
matters of control in relation to the Absolute
Truth. Thus well informed hearing what the brah¬
min said about that what eradicates the falsehood
in the heart and is approved by all yoga practices
and literature, he hastily came down [from his ve¬
hicle] and threw himself head-on flat on the
ground at the lotus feet to be excused for his of¬
fense. That way giving up his false claim that he
should be respected as the king, he said: (16) 'Who
are you among the twice-born souls, moving so
secretly around in this world? I see you wear a
sacred thread. Of which forsaker of the world are
you [the disciple]? From where and for what pur¬
pose have you come here? Are you, as a soul of
pure goodness, here for our benefit or maybe not?
(17) I do not fear Indra's thunderbolt or Siva's tri¬
dent nor to be punished by Yamaraja, neither do I
fear the heat of the sun's rays, the moon, the wind
or the weapons of the heavenly treasurer [Kuvera].
My greatest fear is to offend the brahmin class.
(18) Could you, who as someone fully detached,
like a dullard, conceals the power of wisdom, who
as someone completely indifferent wanders
around, therefore please speak to us? For no one
of us, oh saint, is able to fathom to any degree the
meaningful yogic words you uttered. (19) I am
asking you, as a direct representative of the Lord
of spiritual knowledge, of the master of yoga and
best preceptor of the saintly scholars in the science
of self-realization, what, being engaged in this
world, would be the most secure shelter [see 3.25].
(20) Are you in your goodness maybe Him in per¬
son who, without revealing your true identity,
travels the surface of the earth to study the mo¬
tives of the people here? How can someone bound
to family affairs missing the needed intelligence,
have a clear view of the final destination of the
masters of yoga? (21) One can see that when one
physically is engaged in a certain way, one will
Canto 5 27
become tired. I suppose that is also true in your
case in your movements as a carrier. That is a gen¬
erally accepted fact, as certain as the fact that on
the basis of an absence of water, it cannot be so
that one can come bringing it and such. (22) Be¬
cause of the heat under a cooking pot, the milk put
in it gets hot and because of the hot milk the hard
kernel of the rice in it is cooked. The same way
there is for the person - who [like a grain of rice]
has to comply with the [heat of the] material world
- the [inescapable] bondage to the sensual experi¬
ence of one’s material existence. (23) The gover¬
nor, who as a human ruler over the citizens wishes
his subjects all the best, should be a servant and
must[, so to say,] not grind the flour that is already
ground [by pointlessly imposing his will upon his
subjects. In stead of imposing himself by punish¬
ment] he, in fulfilling his occupational duties,
rather should be of worship for the Infallible One
in whose service being engaged one is released
from all kinds of sin. (24) Be therefore, from the
truthfulness and goodness of your repentant self,
as good to show me, to this maddened and proud
god of man, kindly your causeless mercy as a
friend of all people in distress. For then I may find
relief from the sin of being in contempt of such a
great personality as you. (25) You as a friend of
the Friend of All, are in your equanimity, as some¬
one far removed from the bodily concept of life,
not shaken at all. But even when someone is as
powerful as Lord Siva [Solapani], he will certainly
soon be destroyed, just like me with my practice
of pride in relation to the greatest souls.'
Chapter 11
Jada Bharata Instructs King Rahugana
(1) The brahmin [Jada Bharata] said: 'Lacking in
experience you use the words of experienced
souls. That does not make you a leader of those
who know! Matters of conduct like these are by
intelligent souls never discussed without a favor¬
able view on the Absolute Truth. (2) Oh King,
among those who, in combination with the Vedas
[veda-vadT] , take great interest in the extensive
knowledge of the rituals of a material household,
one thus as good as never finds the actual spiritual
science [ tattva-vada ] of the sages who clear and
pure, are free from material motives. (3) The most
exalted vision of the real purpose of the Veda is
not directly theirs, even though they are suffi¬
ciently versed in the words. Only later one real¬
izes from one's own experience that one has to
abandon the happiness of a worldly life, that
compares to a dream. (4) As long as one's mind,
because of the [compelling] power of the senses of
action and perception, is ruled by the natural basic
qualities of passion, goodness and ignorance, ac¬
tions - auspicious or otherwise - are automatically
the result, just like it is with an independently
roaming elephant. (5) Being driven by the forces
of the natural modes, that mind is endowed with
many desires [vasanas] , attached to material hap¬
piness and transformed [by emotions]. As the chief
of the sixteen elements that typify a material exis¬
tence [the material, the active and the perceptual
elements plus the mind], the wandering mind ac¬
cepts different forms of life with different names.
Thus [leading to different births] it manifests itself
in different physical appearances of a higher or
lower quality [compare B.G. 3: 27]. (6) As a re-
28 Snmad Bhagavatam - The Story of the Fortunate One
suit of the bewildering potency of the matter that
envelops the original living being, the mind cre¬
ates for itself the vicious circle [the false order and
self-justification] of material actions and reactions
[karma]. Therefrom in the course of time the hap¬
piness, the unhappiness and the other very severe
result is obtained that differs from these two [viz.
intemperance]. (7) As long as that mind exists, the
outer characteristics always manifest themselves
that attest to [the quality] of the knower of the
field [the individual soul]. For that reason scholars
speak of the mind as the cause of the, in higher or
lower conditions of life, [respectively] being en¬
tangled in or being free from the gunas, the basic
qualities of material nature. (8) Bound to the
gunas the living entity is conditioned, but free
from the modes there is the ultimate benefit [of
beatitude]. Just like the wick of a lamp burning
produces smoke or else, being properly positioned,
enjoys the clarified butter [and burns brightly], the
mind bound by the modes takes shelter of different
material activities or else is [brightly functioning]
in its true position [of being directed at the soul].
(9) Associated with the five senses of action, the
five senses of knowing and the pride, there are
eleven engagements of the mind. Oh hero, with
those eleven forms of mental concern one speaks
of the fields, realms or spheres of life of the differ¬
ent forms of engagement, sorts of sense objects
and diverse places [one's private place, public
places, one's workplace and one's preferred asso¬
ciation or club, see B.G. 13: 5-7]. (10) The ele¬
ments of smell, form, touch, taste and hearing [the
knowing senses]; evacuation, sexual intercourse,
movement, speech and manual control [the senses
of action] and the eleventh of accepting the notion
of 'mine' [identification], thus result in the 'I' [or
ego-awareness] of this body, that by some is said
to be the twelfth element. (11) [Agitated] by the
different materials, by nature itself, by culture, by
the karma and by time, these eleven elements of
the mind are modified into the many hundreds,
thousands and millions [of considerations of one's
material awareness]. These engagements of the
mind do not follow from one another nor from
themselves, but [are caused by] the knower of the
field. (12) All these different activities of the mind
of the living being - that are sometimes manifest
[when one is awake] and then again are not mani¬
fest [during sleep] - are, for an impure soul who is
bound to material activities [to karma], raised by
the bewildering influence of the material world
[mayd, in particular the body the soul identifies
with]. But being purified the knower of the field is
aware of this. (13-14) The knower of the field is
[originally] the all-pervading, omnipresent,
authentic person, the Oldest One who is seen and
heard of as existing by His own light. He is never
bom, He is the transcendental Narayana, the Su¬
preme Lord Vasudeva. He is the one who, just like
the air present within the body, by His own po¬
tency, exists in the soul as the controller of the
moving and unmoving living entities. He is the
Supersoul of expansion who has entered [and ini¬
tiated the creation] and thus is of control as the
Fortunate One in the beyond. He is the shelter and
knower of everyone in every field. He is the vital
force [the Mover of Time] that appeared in this
material world [see also B.G. 9: 10 & 15: 15].
(15) As long as the embodied soul, oh King, is not
free from this influence of the material world by,
in freedom from attachments, developing wisdom
and conquering the six enemies [the five senses
and the mind, but also the so-called sat-urmv. hun¬
ger, thirst, decay, death, grief and illusion], he will
have to wander around here until he knows the
spiritual truth. (16) So long as one has this mind
that, as the symptom of the fixation of the soul [in
the lihga], for the living entity is the breeding
ground for all the worldly miseries of lamentation,
illusion, disease, attachment, greed and enmity,
one has to face the 'I' and 'mine' [of egoism] that is
the consequence. (17) This mind, that formidable
enemy which grows by neglect [of one's spiritual
duty], is very, very powerful. He who, free from
illusion, wields [against it] the weapon of worship¬
ing the lotus feet of the spiritual teacher and the
Lord, conquers the falsehood [of the physical in¬
terest] that has covered the soul.'
Chapter 12
The Conversation between Maharaja
Rahugana and Jada Bharata
Canto 5 29
(1) RahOgana said: 'My respectful obei¬
sances unto you who emanated from the
embodiment of the Original Cause [Rsab-
hadeva, see 5.4], unto you who in his self-
realization despises all strife and quarrel,
unto you who as a forsaker of the world in
the form of a brahmin friend has concealed
his realization of the eternal truth. (2) You
are like the medicine for a by fever dis¬
tressed patient, you are like the cool water
for someone scorched by the sun and for
someone like me, whose vision in this gross
body has been poisoned by the serpent of
pride, you are the miracle potion of the gods.
(3) Now, please explain to me, burning with
curiosity, again [in simple words], so that I
may clearly understand, your concise speech
concerning the yoga of self-realization. Per¬
sonal matters not clear to me I will submit to
you later. (4) You said, oh Master of Yoga,
that what clearly can be distinguished as a
result of one's actions [the 'fatigue', see 5.10:
21] is based on someone's behavior and not
fit for an inquiry into the ultimate reality
[5.11: 1], With that explanation your good¬
ness has bewildered my mind.'
(5-6) The brahmin said: 'Moving around on
the earth in [a body] that is made of earth,
you, oh King also endowed with such an earthly
body, recognize an earthly person in me. Why
would your grace, with these [carrier's] feet and
above them these ankles, calves, knees, thighs,
waist, neck, shoulders and upon those shoulders
the wooden palanquin upon which a soul sits who
is thus known as the King of Sauvrra, have to im¬
pose your will in this haughty manner with 'I, the
King of Sindhu' and thus have to be a captive of
false pride? (7) The way you control these poor,
helpless people by mercilessly restraining them
with violence and [on top of that even] boast 'I am
your protector', you with your impudence cut a
sorry figure in the society of the old and wise! (8)
Because we as moving or unmoving life forms
consist of earth, we are also familiar with the ever¬
lasting appearance and disappearance [of our
earthly forms]. We only differ in name from each
other when we speak of factual behavior. Let us
consider how things really are to be inferred. (9)
By the words we thus use for worldly matters [for
e.g. racial and national distinctions] is that what
exists not truthfully described. What one in one's
mind imagines of the particular characteristics, the
aggregation and the dissolution again in the con¬
stituent atomic particles [of returning to 'dust'] of
matter, covers but an unconscious, less intelligent
notion of existence [see B.G. 13: 23]. (10) Please
understand that being meager, fat, tiny or big, ex¬
isting as an individual entity, inanimate matter or
whatever other natural phenomenon of disposition,
all concerns impermanence in the name of a cer¬
tain place, time and activity; a temporary state [in¬
herent] to the operation of nature's duality. (11)
The spiritual knowing perfectly pure that consti¬
tutes the ultimate goal, is the Oneness without an
inside or an outside, the Absolute Truth of the
Spirit [Brahman], the inner peace [of the medita¬
tor] that in a higher [personal] sense is known as
Bhagavan, the Supreme Lord [of all opulence],
30 Snmad Bhagavatam - The Story of the Fortunate One
who by the scholars is called Vasudeva [the Soul
of God within, Visnu, or Lord Krsna as the son of
Vasudeva].
(12) Dear King Rahugana, this cannot be realized
by [just] doing penance, by deity worship or by
putting an end to one's material activities, nor by
one's household life, by celibacy and study or by
self-restraint in relation to water, fire or the sun
[alone]. This is not revealed unless one smears the
dust of the lotus feet of the great examples all over
one's body! (13) There where the qualities of Him
praised in the scriptures are discussed, worldly
concerns find their end. When one day after day
seriously listens to those whose purpose it is to
find liberation [in devotional service], one's medi¬
tation will durably be turned to Vasudeva. (14) In
a previous birth I was known as a king named
Bharata who found liberation through personal
insight and association in worship of the Su¬
preme Lord. Thus always engaged, I [neverthe¬
less] became a deer [in my next life] because I,
intimately associated with one, had neglected my
duties. (15) Despite being a deer, oh great hero,
the memory of my activities of worship unto
Krsna [the Lord as the One known by His dark
skin] did not leave me. For that reason I, out of
fear moving about unseen, [now] keep myself far
from associating with ordinary folk. (16) There¬
fore, when a human being with the help of the
sword of knowledge has cut with worldly associa¬
tion, he even in this world can break away com¬
pletely from the bewildered state. By both listen¬
ing to and talking about the stories of the activities
of the Lord, the lost consciousness is regained and
the ultimate goal of the way [back to Godhead] is
attained.'
Chapter 13
Further Talks between Maharaja
Rahugana and Jada Bharata
(1) The brahmin said: 'With a karmic [profit-
minded] vision being divided [acting alternately]
in passion, goodness and ignorance, the condi¬
tioned soul, having trodden the difficult path of a
material life, wanders around in the forest [of illu¬
sion], which he entered with the purpose of gain¬
ing a higher position and wealth, and cannot find
[lasting] happiness [that way], (2) He who, follow¬
ing the wrong lead, chases dreams, oh god of men,
is in that place plundered by the six brigands [of
the senses and the mind]. Entering his heart just
l ik e foxes they seize the maddened social climber,
the way tigers seize lambs. (3) In the bowers, full
of creepers, grasses and thickets, where he some¬
times [in a daydream] imagines to have landed
among the Gandharvas and then again in no time
gets possessed [by an evil spirit], he is cruelly dis¬
turbed by biting mosquitos [nasty consequences],
(4) On that worldly path moving hither and thither
to call some place, water and wealth his own, oh
King, he has lost his direction and is sometimes
blinded because of the smoky dust raised by a
whirlwind. (5) Disturbed by the noises of invisible
crickets in his ear, upset in his mind and heart by
the vibrations of owls, and suffering from hunger
taking shelter of fruitless trees, he at times runs
after the waters of a mirage. (6) One time going
for rivers that ran dry [earning nothing] and asking
food [or financial support] from others who them¬
selves ran out of stock, he some other time de¬
spairs about the forest fire of his material existence
and the wealth that was seized by the rogues
[other profit-minded people]. (7) Sometimes find¬
ing himself taxed by his ruling superiors [the
'demigods'], he experiences grief in his heart and
loses his mind getting bewildered in his com¬
plaints, and then again he, for a moment, is filled
with joy having entered a heavenly kingdom [on
earth] as if he would have found true happiness.
(8) Sometimes, wandering around, his feet are hurt
by thorns and small stones when he wants to climb
the hills [of social convention], which depresses
him at every step, and sometimes he, as a family
man, is dispirited with a hungry stomach [his am¬
bitions], and gets angry with his own family
members. (9) At times left to his own devices in
the forest the conditioned soul is swallowed by the
python [of indolence] and does not understand a
thing. Attacked by poisonous snakes and bitten
[disadvantaged by egoists], he then sometimes,
fallen into an unseen well [in adversity], then lies
his head down blinded in utter darkness. (10) Then
again searching for some honey [for sense gratifi¬
cation] he is disappointed by the disquieted bee-
Canto 5 31
hive in question [by institutes of social control]; or
else, at the very moment he with great difficulty
tries to have his way, his object of desire next is
harshly stolen away by a [sexual] rival. (11)
Sometimes also not able to light the cold, the heat,
the wind or the rains, he feels helpless and miser¬
able; and then again with others trying to do a lit¬
tle business, he lands - as is commonly known - in
the mutual enmity of cheating for the profit. (12)
Now and then in that forest being destitute, he has
to do without bedding, a place to sit, a house and
family comforts and then begs from others. Not
getting what he needs, he desires the possessions
of others and resorts to disgraceful actions.
(13) When he tries to progress materially by get¬
ting married [getting settled], a greatly trouble¬
some life results in which enmity grows as a con¬
sequence of the financial entanglement with oth¬
ers. On the path of material existence
he is then completely ruined by mis¬
fortune and a lack of funds [financial
crises]. (14) Thus wandering about for
their own interest, all living beings are
put up with the duty to leave the ones
who died behind and take along the
ones they gave a life. Oh hero, even
until now, no one here following this
material path, has ever reached the
ultimate goal of [devotional service
and beatitude in] yoga.
(15) They who cleverly managed to
conquer the elephants [the greatest
heroes] of the directions, are in this
world caught by the concept of 'mine'
and [ultimately] all have to lay down
their lives in battle with the enmity
they created. They do not reach the
reality of the staff of renunciation [the
voluntary penance, sannydsa ] that,
free from enmity, does lead to the per¬
fection. (16) Clinging to the shelter of
the arms of one's spouse, who is like a
creeper, one sometimes sings a strange
[adulterous] song in one's desire to
hear the song of another bird of shel¬
ter. And when one happens to be
scared enough by the Lord of the
Cakra [by the compelling order of
Time], one makes friends with the cranes, the her¬
ons and the vultures [cheaters and leeches]. (17)
Cheated by them one next contacts the swans
[brahmins, intellectuals], but dissatisfied with their
practices one approaches the monkeys [debauch¬
ees, preachers of sense gratification] in the asso¬
ciation of whom one, most satisfied in one's sen¬
suality, stares one another in the face unaware of
one's impending death. (18) Enjoying in one's
[bourgeois] tree, being attached to wife and chil¬
dren and poor of heart, one cannot let go, being
bound to the consequences of one's actions. Beset
by fear for the elephant of death clasping the
creeper, one sometimes lands in a cave in the
mountains where one gets trapped [an incurable
disease]. (19) Somehow or other escaping from
this danger, oh killer of the enemies, one again
takes up the same life of that path of enjoyment,
32 Snmad Bhagavatam - The Story of the Fortunate One
which is followed by the soul conditioned under
the influence of mdya, wherein one until one's
death fails to understand a thing. (20) Oh King
RahUgana, you surely also walk this path [through
the forest] of material existence, but once you
have given up your political power and are acting
friendly towards all living beings, you will feel no
longer drawn towards the untrue and take up the,
by means of service to the Lord, sharpened sword
of knowledge to pass over to the supreme reality
in the beyond!'
(21) The king said: 'Oh, a human birth is the best
of all births! What use has it to be of a higher birth
[among the gods] ? There is nothing superior about
it when one in a new life cannot enjoy abundantly
the association with truly great souls [like you],
whose hearts are purified by the glory of Hrslkesa
[the Lord and master of the senses]. (22) To be
completely freed from all contamination by the
dust of your lotus feet of love and devotion unto
Adhoksaja [the Lord in the Beyond], is not that
surprising at all. Being associated with you for just
a moment, the root of ignorance of my false rea¬
soning was completely vanquished. (23) My obei¬
sances unto all the great personalities, whether
they appear as boys, as young men or as elderly
celibates. Let there because of these self-realized
souls of transcendence, who walk this earth in dif¬
ferent guises of forsaking, be happiness for all the
dynasties!'
(24) Sri Suka said: 'Because of the quality of his
great kindness and supreme spiritual realization,
oh son of Uttara [Parlksit], that son of brahmin
wisdom, despite being insulted, thus could be of
instruction for the ruler of Sindhu about the reality
of the soul. He whose lotus feet by RahUgana so
full of pity were worshiped and who had a heart in
which, like in a full ocean, all the waves of [sen¬
sory input of] the senses were completely silenced,
[thereafter in freedom] continued to roam this
earth [compare 3.25: 21], (25) Oh King, the king
of Sauvlra who from [being instructed by] an ele¬
vated person had arrived at the full understanding
of the reality of the supreme soul, thus managed to
completely give up on the physical conception of
the self that he in his ignorance had entertained,
and [from then on] faithfully followed the path of
disciplic succession originating from the Lord.'
(26) The king [Parlksit] said: 'That what you, oh
greatest of devotion, described here in figures of
speech so knowledgeable about the individual
soul’s path in material existence, is set in words
comprehensible to those who developed their
minds, not so much directly to common people of
a lesser experience. Can you, for the sake of a full
understanding of this subject matter which is so
hard to grasp, therefore please tell us in different
words what it exactly means?'
Chapter 14
The Material World as the Great Forest
of Enjoyment
(1) The wise [Sukadeva] said: 'Those who take the
body for the real self, being different with the
mode of goodness and such, consider matters from
the wrong perspective. Basing themselves on the
six gateways of their senses and their mind, they
alternatively operating favorably, unfavorably or
with a mixed approach, have to deal with a never
ending process of transmigration through different
series of physical frames they time and again have
to forsake and pick up again. In relation to Visnu,
the Transcendental Personality who is the Lord,
the bound soul who acting under the control of
mdya, the illusory of matter, moves on the difficult
path of the hard to cross forest of material exis¬
tence, is engaged like a merchant who wants to
make money with things desired by the people. He
who engages his body for the sake of the profit
experiences the material world in which he landed
as a cemetery [a dead-end street for his self-
realization] where he encounters a lot of resistance
for as long as he does not succeed to progress in
following the example of the bumblebees, the ones
devoted to the lotus feet of the Lord and His repre¬
sentatives, who put an end to the trouble of reach¬
ing His jewel [His glory]. (2) In that forest he is
guaranteed faced with the six senses and the mind
whom one, because of their activities may call
one's plunderers. From the wanton soul, who as
someone lacking in self-control is walking the
Canto 5 33
wrong path, they steal away every little bit of
hard-won wealth so perfectly suited for perform¬
ing sacrifices. The acquired wealth, that one at
home for the purpose of gratifying one's senses
cherishes in one's determination to see, touch,
hear, taste and smell, leads, so say the sages, only
to a better life in the hereafter when one directly
uses it for the religious [varnasrama] practice ac¬
cording to the principles, a practice that is charac¬
terized by the worship of the Supreme Personality.
(3) In this respect the members of his family, be¬
ginning with those whom he calls his wife and
children, are tigers and jackals in their actions;
they seize, despite his resistance against it, the
wealth he miserly does not want to share, just like
a lamb that before the eyes of the herdsman [by
predators] by force is seized from the midst of the
herd. (4) Just as in a field, that is plowed every
year, the seeds of the bushes, grasses and creepers
that did not burn are preserved and sprout again
together with the plants sown, as it happens in any
other garden, so too in the field of action of one's
family life, the karmic [fruitive] activities do not
disappear. For that reason this world is called the
storehouse of desires. (5) Being lost in that life, on
this material path of existence sometimes wander¬
ing in the spheres of wealth - his life-breath so to
say, he [the follower of falsehood] is disturbed by
low-class characters, who are like gadflies and
mosquitos, as also by thieves [who are like] rats,
locusts and birds of prey. Ignorant in his fruitive
motives because of a lusty mind, he looks with a
wrong vision at this human world where one never
reaches one's goal: he sees castles in the air. (6)
He who sometimes is engaged in chasing a fata
morgana in his eagerness to drink, eat and have
sex and such, is there [in that human world] con¬
sequently a reprobate, someone who is a slave of
his senses. (7) Sometimes looking for gold, he,
being obsessed by that particular type of yel¬
lowish rubbish - which is also an unlimited
source of wickedness - is just like someone who
[in the dark] aching for fire chases a fathom light.
(8) A person thus, in this material forest, at times
34 Snmad Bhagavatam - The Story of the Fortunate One
is fully engaged in running hither and thither for
the sake of the various items of a dwelling place,
water and wealth, deemed necessary for one’s sub¬
sistence. (9) Sometimes, in the dark of night
driven by a momentary whirlwind of passion, he
copulates like mad, in a total neglect of the rules.
Blinded by the strength of that passion he, not¬
withstanding the divinities [of the sun and the
moon, of regularity and order], then loses all no¬
tion being overcome by a mind full of lust. (10)
Occasionally, he for a moment awakens to the
meaninglessness of the bodily concept of his self
that destroys his remembrance and because of
which he runs after matters like after the water of
a mirage. (11) Exactly like it is with the typical
penetrating, repeated sounds of owls and crickets,
there is sometimes the agitation caused, directly or
indirectly, by enemies and state officials, who by
their punitive actions trouble his ear and heart.
(12) When the conditioned soul has exhausted [the
merit of] his good deeds in his previous life and at
that time [in need of financial support] approaches
the rich with their dead souls, he himself is then
just as dead within, because they are like the
karaskara, kakatunda and more of such [fruitless]
trees. They are just like fouled wells never capable
of making one happy. (13) Occasionally associat¬
ing with insincere people of a limited understand¬
ing, it is as if he's diving in a shallow river [so that
he breaks his neck]; seeking the company of athe¬
ists will make him very unhappy in both respects
[spiritual and physical], (14) When he fails in [ac¬
quiring] the wealth of others, he next gives trouble
to his father and son, even about the most insig¬
nificant that his father or son possesses. (15)
Burned by the flames of grief he, getting most dis¬
appointed, sometimes experiences his life at home
as a forest fire that brings no good but only more
and more sadness. (16) Sometimes, the wealth he
holds dear is plundered by a carnivorous govern¬
ment that grew corrupt over time, so that he, bereft
of all his good life, remains like a corpse with the
life air expired. (17) Then again thinking that his
father, grandfather and others, who deceased a
long time ago, are there again for real [as an in¬
carnation], he experiences the type of happiness
one feels in dreams. (18) At other times he, as a
householder with a mind in hot pursuit of material
matters, wants to climb the mountain of precepts
for [religious sacrifices for the sake of] fruitive
activities and next he then [being frustrated about
all the demands] laments like having entered a
field full of thorns and sharp stones. (19) Occa¬
sionally [fasting religiously but] unable to bear the
fire of hunger and thirst, he runs out of patience
and gets angry with his family members. (20) Re¬
peatedly being devoured by the python of sleep
he, in the grip of ignorance finding himself in deep
darkness, is like a corpse that, left behind in the
forest, just lies there not knowing a thing any more
[see also B.G. 6: 16 & 14: 8]. (21) So now and
then with his teeth of honor broken by [the envy
of] his serpent-like enemies, he suffers insomnia
and then falls into the blind well of illusion with a
consciousness gradually deteriorating because of a
[by debilitating rumination] disturbed heart. (22)
And then it happens that, searching for the sweet
[honey] drops of desire of another man's woman
or riches, he appropriates them so that he is se¬
verely chastised by the government or the relatives
involved and thus ends up in an incomparably
hellish life. (23) This now is the reason why the
Vedic authority states that the fruitful activity [the
karma] of a living entity constitutes the cause of
both this life and a next one in the ocean of matter.
(24) If he manages to stay away from the chastis¬
ing, a trader such ['Devadatta'] takes his money
away and another friend of Visnu so ['Visnumitra']
in his turn takes it from him again, and so the
riches [as a part of the Lord's opulence] then move
from one hand to the other. (25) It also happens
that one, because of natural causes like heat and
cold, other living beings and the operation of one's
own body and mind [resp. adhidaivika, adhibhau-
tika, adhyatmika klesas, see also 2.10: 8], is un¬
able to counter the conditions of life, so that one
remains being troubled by severe anxieties and
depressions. (26) Sometimes, trading with one
another, about whatever little bit of money or far¬
thing that was appropriated with cheating, how¬
ever insignificant, there rises enmity because of
the dishonesty.
(27) On the path of material existence one encoun¬
ters these forms of misfortune that are associated
with happiness and unhappiness, attachment, hate,
fear, false prestige, illusion, madness, lamentation,
bewilderment, greed, envy, enmity, insult, hunger,
Canto 5 35
thirst, tribulations, disease, birth, old age, death,
and so on. (28) Under the influence of the illusory
energy may a, one is sometimes, being firmly em¬
braced by the creepers of the arms of a female
companion, deeply embarrassed by finding oneself
at a loss, void of all intelligence and wisdom. In
one's desire to please her and offer her a suitable
place to live, one's heart gets engrossed in the
concern with one's consciousness being seized by
the talks and nice looks offered by the sons and
daughters under the loving care of one's wife.
Having lost the command over oneself one is then
thrown into the endless darkness of a life ruled by
ignorance.
(29) Thus it may happen that, because of
the cakra of the Controller, the Supreme
Lord Visnu's disc of Time, the influence
of which stretches from the first expan¬
sion of atoms to the duration of the
complete life of Brahma, one has to suf¬
fer the symptoms of its rotating. With
that rotation in the course of time,
swiftly before one's eyes [in terms of
eternity], in a moment, all lives of the
living entities are spent, from Brahma to
the simplest blade of grass. Directly of
Him, the Controller whose personal
weapon is the disc of Time, one is afraid
at heart. As a consequence not caring
about the Supreme Lord, the Original
Person of Sacrifice, one then accepts as
worshipable what lacks foundation, with
self-in vented gods who, operating like
buzzards, vultures, herons and crows,
are denied by the scriptures of one's
civilization. (30) When one as a condi¬
tioned soul by the atheists, who them¬
selves are cheated, is cheated even
more, one takes to the school of the
brahmins. But with them [because of
their demands] not finding satisfaction
in the good character of engaging with
the sacred thread according to principle
and scripture, nor in the trusted culture
of the dutiful worship of the Supreme
Lord and Original Person of Sacrifice,
one then turns to the association of
karmis [karma motivated people or sudras ], who
are not purified by behaving according to the Ve-
dic injunctions. With them, in a materialistic sex
life maintaining the family, one finds oneself in
the company of those who think they descended
from monkeys [instead of spiritual masters], (31)
In that condition uninhibited, unrestricted enjoying
[like the monkeys] with a serious lack of knowl¬
edge and insight, one forgets how short life is
when one, staring into each other's faces and
such, hankers only for gratification and material
results. (32) Sometimes, just like a monkey with
its tree, eager to improve one’s home, one spends
time caring about and having fun with one’s wife
and children. (33) Being confined to this course
one abides, out of fear for the elephant of death,
36 Snmad Bhagavatam - The Story of the Fortunate One
by a darkness as deep as that of a
mountain cave. (34-35) In relation to
the objects of one's senses one is some¬
times, [as said] in one's inability to
counteract the insurmountable miser¬
ies of the heat and cold of nature, other
living beings and one's own existence,
caught in sadness because of [the en¬
mity that rose about] whatever little bit
of wealth one in mutual transactions
happened to acquire by cheating. (36)
Now and then running out of money
and bereft of the pleasure of accom¬
modations for sleeping, sitting and
eating, one has to endure the derision
and such of the people that rose as a
consequence of what one, having no
success, has decided in one's desire to
realize matters a dishonest way. (37)
Even though one, because of finan¬
cially determined relations, more and
more relates in enmity, one neverthe¬
less engages in marriages that, based
on this desire [to advance materially], conse¬
quently end in divorces. (38) On this path through
the ocean of matter one is plagued by the different
miseries of a material existence, to which anyone
himself - or anybody else for that matter - now and
then thinks that he has won and then again thinks
that he has lost. Thereto one experiences in giving
up [deceased] relatives and welcoming newborn
babies in ones bondage at times a lot of sorrow,
illusion and fear to which one loudly cries while
one at other times is so happy that one starts to
sing. Up to the present day save for the saintly
souls no one of this entire world of self-interested
human beings has ever returned to the one [place
of God] where this material course started and of
which the defenders of the peace declare that it is
also the end station. (39) They [these materially
motivated human beings] do not follow the in¬
structions of yoga, nor do they attain this [supreme
abode] that is easily attained by the wise who,
naturally living and abiding by peace, are in con¬
trol of their mind and senses. (40) Even when one
is the saintliest of kings, victorious in all fields and
expert in performing all the sacrifices, one is but
an earthly human being who has to lay down his
life, has to give up the fight, has to meet his de¬
mise because of the self-created enmity with oth¬
ers and has to stop thinking about things in terms
of 'mine' [compare 1.2: 13]. (41) Taking shelter of
the creeper of karma [believing in fruitful actions]
one somehow or other [living virtuously] may be
freed from the misfortune of a hellish position [of
being entangled in the material world], but what¬
ever the higher world one is thus promoted to, one
again, that way treading the worldly path, enters
the [conflictuous] field of human self-interest.
(42) There is not a single king able to follow, even
in his mind, the path that we celebrated here as the
way of the great soul Jada Bharata, the son of the
great saintly king Rsabhadeva, any more than a fly
can follow Garuda, the carrier of Visnu. (43) It
was he who gave up the difficult to forsake wealth
of a family, friends and well-wishers and the royal
realm. Fond of Uttamasloka, the Lord praised in
the verses, he, only in his prime years, renounced
all that occupied his heart, l ik e it was stool. (44)
To those whose minds are attracted by the loving
service unto the killer of Madhu [Krsna] being
performed by the greatest souls, everything that is
so difficult to give up, the world, the children,
relatives, riches and a wife, all that is desirable of
Canto 5 37
the goddess of fortune, the glances of mercy of the
best demigods and even freedom from rebirth (lib¬
eration), is of no significance; and that befitted
him as a king. (45) 'The Enjoyer of all sacrifices,
the Propounder of the Religion, He who teaches
by the regulative principles [the vidhi see 1.17:
24], the yoga in person, the teacher of analysis
[sankhya, see Kapila: 3.25], the Controller of the
Creation, Narayana, the shelter of all living be¬
ings, unto Lord Hari, I offer my obeisances!', was
what he prayed aloud with a smile, even when he
resided in the body of a deer. (46) He who listens
to or describes to others this, by the great devotees
highly appreciated, all auspicious narration about
the wise king Bharata, so pure in his qualities and
actions, will live long, be fortunate, be well
thought of, reach the higher worlds or attain beati¬
tude [final liberation]. Glorifying the character of
the devotee and the Lord will bring someone all
blessings possible, leaving nothing left to desire
from others.'
Chapter 15
The Glories of the Descendants of King
Priyavrata
(1) Sri Suka said: 'The son of Bharata named Su-
mati who followed the path of Rsabha, will in this
age of Kali, by some heretics lacking in civiliza¬
tion be considered a godhead, according to a self-
made, unsubstantial idea not found in the Vedas
[see also 5.6: 9]. (2) Lrom the womb of Sumati's
wife Vrddhasena a son was bom named Devatajit.
(3) Thereafter from Asurl a son of Devatajit was
bom who was called Devadyumna. Lrom the
womb of Devadyumna's wife Dhenumatl the son
ParamesthI appeared from whose wife Suvarcala
the son Pratlha appeared. (4) He [PratTha] who
personally propounded the science of self-
realization, was a purified soul of perfect under¬
standing who always remembered the Original
Personality. (5) Prom Pratlha's wife Suvarcala
three sons were bom named Pratiharta, Prastota
and Udgata, who were all expert in the Vedic ritu¬
als. Pratiharta's wife Stuff gave birth to the two
sons Aja and Bhuma. (6) Prom Bhuma's wife
Rsikulya Udgltha was bom, from him Prastava
was bom from the womb of Devakulya, and
Prastava begot in his wife Niyutsa the son Vibhu.
Prom Vibhu's wife Raff, further Prthusena was
bom who in Akuti begot a son called Nakta. Prom
Nakta there was a son born from the womb of
Druti: Gaya. He, being a most exalted wise king
famous for his piety, was by his qualities recog¬
nized as a direct expansion of the Supreme Soul,
Lord Visnu, who took his birth for the purpose of
protecting the entire world. He, moved by pure
goodness, became the leading personality [the
mahapurusa ] in society. (7) In the performance of
his duties he protected his subjects by maintaining
them [ posana ], he made them happy in all respects
\pnnana ], treated them as his children [ upalalana\
and sometimes chastised them as a king
[ anusasana ]. He in every respect performed all the
prescribed religious ceremonies for the Supreme
Lord, the great Personality and source of all living
beings who is the Supreme Brahman [in person].
By his surrender, the many of his spiritual quali¬
ties and by his service of the lotus feet of the self-
realized souls, he managed to be of devotional
service unto the Supreme Lord, for he, who in the
purest consciousness continuously was absorbed
in the soul, had personally realized the cessation
of all identification with his material self. Despite
his awareness of his exalted spiritual position he,
remaining without any false pride [demonstrations
of power], ruled the entire world strictly according
to the Vedic principles.
(8) Oh son of Pandu, they who are versed in the
truth of the Purana sing for the eulogy of Gaya the
following poetic verses: (9) 'Who else would be
capable of doing what King Gaya did? Who else
but an integral part of the Lord can be so widely
respected for his Vedic knowledge, for the per¬
formance of so many sacrifices, as a defender of
righteousness with every kind of opulence, as the
dean of the assembly of the truthful souls and as a
servant of the devotees? (10) All chaste and de¬
voted daughters of Daksa, whose blessings always
come true, with great satisfaction sprinkled him
with sanctified water [at his coronation]. And with
mother earth, who is like a cow that spontaneously
drips milk, he selflessly fulfilled all desires of the
people on this planet. (11) [With all the rites] be¬
ing of respect for every part of the Vedas, yielded
38 Snmad Bhagavatam - The Story of the Fortunate One
him all that one could wish for, even though he
was free from desires, and all the kings, satisfied
about the opposition he offered on the battlefield,
paid tribute to him, just as the brahmins did with
one sixth of the benedictions of a next life when
he respected them righteously. (12) King Indra got
intoxicated drinking too much of the soma of the
sacrifices [of Gaya] in favor of the Supreme Lord,
the soul of all sacrifices, the result of which He
[Visnu] personally accepted because of the purity
of his devotion and steadiness in devotional serv¬
ice. (13) When one satisfies the Lord in the sacrifi¬
cial arena one directly propitiates all the gods be¬
ginning with Lord Brahma, including the complete
of human society, the lower creatures and the
plants and grasses. Despite being satisfaction per¬
sonified, the Lord derived great satisfaction from
Gaya!'
(14-15) From his wife GayantT three sons Citrara-
tha, Sugati and Avarodhana were bom. From Ci-
traratha's wife Urna Samrat was bom and from
him Marlci was bom from Utkala. Marlci's wife
Bindumatl gave birth to a child named Bindu [or
Binduman] and from Bindu's wife Saragha there
was a child carrying the name Madhu. Thereafter a
son came called Vlravrata who took birth from
Madhu's wife Sumana. From Vlravrata's wife
Bhoja two sons were bom named Manthu and
Pramanthu and from Manthu's wife Satya, Bhau-
vana was bom. From his wife DOsana a son was
bom named Tvasta and from Tvasta's wife Viro-
cana there was a son named Viraja. From Viraja's
wife VisucI a hundred sons [and grandsons] and
one daughter were born with Satajit as the first
one.
(16) About Viraja there is the following verse:
'King Viraja, who fathered a hundred sons, is by
his reputation as great a jewel, to this dynasty
stemming from Priyavrata [see 5.1], as Lord Visnu
is among the demigods.'
Chapter 16
How the Lord can be Comprehended as
a Matter of Fact
(1) The king [Parlksit] said: 'You spoke [in 5.1:
31-33] about the sphere of the earth [Bhu-
mandala] saying that it stretches as far as the heat
of the sun reaches and as far as the moon and myr¬
iad of stars can be seen. (2) Because of Pri-
yavrata's circumambulating in his chariot [in 5.1:
30-31] by the seven ditches [of the wheels] the
oceans were created that separated the seven dif¬
ferent dvipas. This you all clearly described, oh
great one. Concerning this subject of study I
would like to know everything about the sizes and
characteristics in question. (3) With before our
eyes the material qualities of the Supreme Lord
who - despite the fact that He Himself is free from
the modes - assumed the gross form [of the uni¬
verse], the mind is ready to focus on His more
subtle form as the light of the soul [that stands for]
the supreme spiritual entity. Oh dear teacher, can
you please tell us how He, whom one knows as
the Great Lord Vasudeva, can be comprehended as
something demonstrable [tat]?'
(4) The rsi said: 'Oh great King, there are endless
transformations of the material qualities [the
gunas ] of the Supreme Lord. Even though not
even a person living as long as Brahma is capable
of putting it into words or fully understand this, I
nevertheless shall try to explain in terms of names,
forms and proportions that what from the unmani¬
fest has manifested [as Bhuloka, our terrestrial
world]. (5) The width of this area all around the
earth [our material 'island'], this space inside the
whorl of the lotus flower [of the galaxy unfolding
in the night] which is as round as a lotus leaf,
measures a terrible number of yojanas [or light
years as we say these days*]. (6) Therein nine
subdivisions are found [one central area and eight
peripheral 'areas separated by mountains'; so-
called varsas ] of nine times thousand yojanas
neatly separated by eight boundaries of rock
['mountain-ranges', 'spiral arms' or giri], (7)
Among these there is one area in the center named
Ilavrta that is entirely golden and is known as the
most renown of all mountains, Mount Meru. This
area stretches up as far as it is wide and it is of this
lotus-like [unfolded] universe the pericarp that, by
earthy standards, measures a thirty two thousand
yojanas at its base. It stretches sixteen thousand
yojanas upwards to its top as also below [accord-
Canto 5 39
ing to modem astronomy our galaxy is about
seven thousand light years thick].
(8) North and further north of Ilavrta [projected on
the globe of the earth] there are, one after the other
stretching out, the three ranges of Nila, Sveta and
Srhgavan, that each by one tenth are flatter in their
marking the varsas of Ramyaka, Hiranmaya and
Kuru. Stretching out for two thousand yojanas,
they reach to the Ksaroda ocean in the east and
west [the 'salty one']. (9) The same way there are
to the south of Ilavrta the Nisadha, Hemakuta and
Himalaya ranges that stretch out with a body of
thousands of yojanas to the east dividing a same
number of varsas that are called Hari, Kimpurusa
and Bharata. (10) And likewise to the west of
Ilavrta as also to the east are situated the two de¬
marcations of the western Malyavan and eastern
Gandhamadana ranges that for two thousand yo¬
janas stretch out to the mountains the Nila and the
Nisadha. They constitute the borders of the varsas
called Ketumala and Bhadrasva. (11) The moun¬
tains named Mandara, Merumandara, Suparsva
and Kumuda at four sides form a belt around
Mount Meru that massively spreads out for count¬
less yojanas. (12) On these four mountains, stand¬
ing l ik e flagstaffs, one finds, spread over as much
as a thousand yojanas, four kinds of the very best
trees: the mango, the rose apple, the kadamba and
the banyan. With their branches they cover hun¬
dreds of yojanas. (13-14) There are four lakes of
the purest water, milk, honey and sugarcane juice,
drinking from which the demigods [the Apsaras,
Gandharvas, Caranas, Kinnaras etc.] have a natu¬
ral command of the powers of yoga, oh best of the
Bharata dynasty. There are also four gardens
called Nandana, Caitraratha, Vaibhrajaka and Sar-
vatobhadra. (15) The enchanted and enchanting
40 Snmad Bhagavatam - The Story of the Fortunate One
wives of the powerful demigods, whose glories
together with those of their partners are sung by
the lesser gods, are there engaged in their pas¬
times. (16) On the slopes of the Mandara, at
eleven-hundred yojanas from the top, from the
mango tree named Devacuta, the fruits fall down
that sweet as nectar are as big as mountain peaks.
(17) From the broken mangoes the reddish juice
streams in large quantities that is very sweet and
fragrant, being mixed with other aromas. It flows
down from the top of Mandara mountain in the
east of Ilavrta-varsa in a river called the Arunoda.
(18) The wind in contact with the limbs of
BhavanT [the wife of Siva], her maid servants and
the chaste wives of the Yaksas [Siva's followers]
using this water, fragrant therefrom, can be
smelled for ten yojanas around. (19) Similarly the
juice of the elephant sized rose apple fruits, which
with their tiny seeds are broken to pieces because
of falling to the ground at ten-thousand yojanas
from the top of Merumandara, flows down in a
river named the Jambu-nadI through the entire
southern region of Ilavrta. (20-21) The mud of
both the banks that is completely saturated with
that juice, delivers, having dried under the influ¬
ence of the air and the sun, continually [a kind of
gold named] Jambu-nada. It is used by the deni¬
zens of heaven and provides the ever youthful
wives of the demigods with all kinds of ornaments
in the form of belts, diadems, bangles and so on.
(22) But from the big kadamba standing on the
slope of the mountain Suparsva five streams of
honey flow from its hollows tens of feet wide [five
vyamas of about five to six feet each] that from the
top of that mountain flow down and penetrate the
entire western region of Ilavrta with their fra¬
grance. (23) These flows sweetly perfume, through
the breath issuing from the mouths of those who
drank from them, the air over a distance of hun¬
dred yojanas. (24) So too from the top of Kumuda
mountain, on which the banyan tree grows that
with its thick stems is called Satavalsa ['a hundred
trunks'], big rivers flow in the northern direction of
Ilavrta. They bring happiness in fulfilling all de¬
sires by carrying in their wake an abundance of
milk, yogurt, honey, clarified butter, molasses,
food grains and so on, as also a certain wealth of
clothing, bedding, sitting places, ornaments and
more of such goods. (25) The citizens enjoying
these benefits, never ever suffer wrinkles, gray
hair, fatigue, bad smelling perspiration, old age,
disease, premature death, cold or heat, a waning
luster or whatever variety of troubles and miseries.
For their entire life they enjoy nothing but an un¬
limited happiness.
(26) Like the filaments of the whorl of a lotus all
around the base of Mount Meru twenty or more
mountains are arranged carrying names such as
the Kuranga, Kurara, Kusumbha, Vaikanka,
Trikata, Sisira, Patanga, Rucaka, Nisadha,
Sinlvasa, Kapila, Sankha, VaidOrya, Jarudhi,
Hamsa, Rsabha, Naga, Kalanjara and the Narada.
(27) Mount Meru, with its golden brilliance like
fire, is surrounded by eight mountains of which
the two in the east are called Jathara and De-
vakota, the two in the west Pavana and Pariyatra,
the two in the south Kailasa and Karavlra and the
two in the north Trisrhga and Makara. Each of
them stretching out for two thousand yojanas, to¬
gether cover eighteen thousand square yojanas.
(28) On top of Mount Meru one finds in the mid¬
dle the dwelling place, the city of the most power¬
ful, self-bom one [Lord Brahma], stretching to all
sides for many thousands of yojanas, about which
the sages say that it is entirely golden [our galaxy
does so for twenty-six-thousand light years to its
pericarp and forty to sixty thousand light years in
diameter, compare verse 7]. (29) Around that cen¬
ter in each direction the eight cities of the rulers
over the planetary systems are found that, being
four times as small, are of a likewise form (**).'
*: The yojana is a Vedic measure for a great dis¬
tance which originally stood for the length in
kilometers that is covered before one has to un¬
yoke one's horse. Practically that amounts to a
distance of 3 to 9 miles or ±5 to 14.5 km. But used
in a context of cosmic distances it sometimes
amounts to a distance of a light year.
**: The place of Brahma is called Manovatl, and
those of his assistants such as Indra and Agni are
known as Amaravatl, Tejovatl, SamyamanT,
Krsnangana, SraddhavatT, GandhavatT, Mahodaya
and Yasovatl.
Canto 5 41
Chapter 17
The Descent of the River Ganges
(1) Sri Suka said: 'At the time the incarnation
of Lord Visnu, who is directly the enjoyer of
all sacrifices, took His second step [as Lord
Vamana, see 2.7: 17 ], He with the nail of
the big toe of His left foot pierced the upper
covering of the universe. The flow of water
that from the outside entered the hole, hav¬
ing turned pink from washing away the red
powder of His lotus feet, vanquishes the sins
of all the world getting in touch with it. It
fell, after a very long time ['a thousand mil¬
lennia'], from the sky down on top of the
highest planetary world [Dhruvaloka], that
one calls the refuge of Visnu. Emanating
directly from the Supreme Lord’s feet it is
described as completely pure and has for that
reason been given that name [the Ganges as
the VisnupadI]. (2) There, in that place, our
most exalted, firmly determined devotee, the
famous son [Dhruva, see 4: 8] of
Uttanapada, bathes in the water of the lotus
feet of the family deity. With his heart deeply
immersed in an intense eagerness, his spon¬
taneous devotional service to the Lord con¬
stantly increases and tears are showing in his
two flowerlike, slightly opened eyes as a
symptom of the ecstasy in his body. Even
today he with great reverence accepts upon his
head the emanated water that is free from impuri¬
ties. (3) After him [the waters reach] the seven
sages [Marlci, Vasistha, Atri and so on, see 3.12:
22]. They, well known with this blessing, even at
the present moment carry it on their matted hair
with great honor. They consider it the ultimate
perfection of all austerities to be of such a great
and continuous devotional service in bhakti-yoga
unto the Supreme All-pervading Lord Vasudeva.
While other people seek and find a different form
of [nirvisesa-vadi or impersonal] liberation, they
reach their goal by neglecting all other means of
attaining perfection [as by economic development,
the regulation of sense gratification, or by relig¬
ion] . (4) When the water, in its fall in the realm of
the gods, has inundated the sphere of the moon
that is so congested by the thousands and millions
of their different vimanas [divine palaces, different
points of view or heavenly vehicles], it next falls
down upon the abode of Brahma. (5) There it di¬
vides into four branches carrying the names of
Slta, Alakananda, Caksu and Bhadra, that flow
away in the four directions towards the great res¬
ervoir, the ocean. (6) The Slta originating from the
city of Brahma, flows downwards from the tops of
the Kesaracala and of other great mountains.
Fallen on the top of the Gandhamadana mountain
within the province of Bhadrasva going in the
western direction it enters into the salty ocean. (7)
The same way coming down from the top of the
mountain Malyavan, the water of the [branch of
the Ganges called the] Caksu next flows uninter¬
rupted in the direction of Ketumala to enter the
ocean in the west. (8) The Bhadra, coming down
from Mount Meru, flows from one mountain peak
to the other [the Kumuda and the Nila] and falls
down from Mount Sringavan to go in the northern
42 Snmad Bhagavatam - The Story of the Fortunate One
direction through the entire area of Kuru and fi¬
nally enters the ocean in the north. (9) Similarly
the Alakananda [branch of the Ganges], flowing
down at the southern side of BrahmapurT [Mount
Meru], passes many mountain tops to reach, more
fiercely, with a greater force HemakOta and Hi-
makuta to cut [thereafter] through Bharata-varsa in
the direction of the ocean in the south. For some¬
one on his way to bathe in the water it is, with
every step he makes, less difficult to obtain the
result of great sacrifices like the Asvamedha and
the Rajasuya. (10) The many hundreds of other
rivers and streams that run through each of the
many tracts of land, all should be considered
daughters of Mount Meru.
(11) Of all these [nine] varsas the land known as
Bharata-varsa [India] constitutes the field [ ksetra ]
of karma [of shaping one's destiny by actions].
The remaining other eight varsas are the heavenly
places here on earth where, so the scholars say,
those who were promoted to heaven, may spend
the remaining merit of their virtuous deeds. (12)
For thousands of years they in these lands all en¬
joy their lives just like gods, with bodies like
thunderbolts that are as strong as a thousand ele¬
phants. Youthful and excited about a great deal of
sexual pleasure and other sensual delights in di¬
verse relationships, they at the end of their term of
[liberal] mating then conceive a single child. They
know times of harmonious living there like one
had during Treta Yuga [the period mankind lived
in piety]. (13) In each of those lands the godlike
leaders because of their virtuous conduct never
run short of respect and offerings. During all sea¬
sons they have lots of flowers as also fruits be¬
cause of which the branches of the trees heavily
bend down. The gardens to their many divine ref¬
uges are full of beautiful trees and creepers. There
are many lakes of crystal clear water in the valleys
of the mountain ranges that demarcate their lands.
In those lakes one finds all kinds of fragrant fresh
lilies with humming bumblebees, eager great
swans, ducks, cranes and other aquatic birds. They
enjoy all kinds of water sports there and lustily
court the attractive godlike women who, smiling
with their playful glances, entertain themselves
freely with great joy, an eager look and an en¬
chanted mind. (14) The Supreme Lord Narayana,
the great personality, certainly proves His mercy
to His devotees in all these nine varsas by person¬
ally promoting the reality of the soul [through his
four appearances as Vasudeva, Sankarsana, Pra-
dyumna and Aniruddha, see 4.24: 35-36]. Up to
the present day He thus stays near his devotees to
accept their service (*).
(15) In Ilavrta-varsa the Supreme Lord Siva is the
only man. Any man other than him who wants to
enter that most excellent realm, will find out what
leads to the curse of BhavanI [His wife] and make
him turn into a woman. I will dilate on that subject
later on [see 9.1]. (16) In the company of BhavanI
there are ten billion women who always serve the
in four expanded Supreme Lord. The fourth ex¬
pansion of the Supreme Personality, known as
Sankarsana, constitutes the source of His form in
the mode of ignorance. Lord Siva, in trance medi¬
tating on Him, calls Him into his heart by reciting
the following in worship. (17) The powerful Lord-
ship says: 'My obeisances unto You, oh Supreme
Lord, oh greatest Original Personality and reser¬
voir of all transcendental qualities, oh You whom I
revere as the one unlimited and unseen within this
world. (18) Oh worshipable one whose feet ward
off all danger, You, to whom we owe all the dif¬
ferent opulences, are the very best, the ultimate
shelter invaluable to the devotees to whose satis¬
faction You manifest Yourself in different forms. I
sing Your glory because You put an end to the
repetition of birth and death, oh You, Supreme
Controller and source of this creation. (19) Who of
us not in control of the force of his anger, would,
aspiring to conquer his senses with the command
of Your glance, not be of worship unto You? Your
vision is never, not even to the slightest degree,
clouded by the restless mind that one has because
of the qualities of the deluding material
world. (20) To a person with an impure vision You
with Your bloodshot eyes appear as someone who
under the influence of maya is inebriated because
of drinking too much honey sweet liquor. But
[such a person is as impure as e.g.] the wives of
that serpent demon [Kaliya, see 10.16] who could
not worship You anymore because of their bash¬
fulness about being sensually aroused from touch¬
ing Your feet. (21) By You, so say all the sages,
the world is maintained, created and annihilated,
Canto 5 43
while You Yourself are free from these three [basic
qualities]. To You as the Unlimited One, the uni¬
verses situated on the hundreds and thousands of
Your hoods, weigh not more than a mustard seed.
(22-23) From You the first embodiment of the gu-
nas originated: the most powerful one who was
never bom [Lord Brahma], the reservoir of all
wisdom and cosmic intelligence of the total en¬
ergy of the universe. From him I [Rudra] appeared
in this world who, endowed with the three modes,
from my material [ahankara ego] potency give
shape to the demigods, the [live] material elements
and the senses. Being controlled by You, we - the
great personalities, I, the demigods, the live ele¬
ments and the total energy - are bound to You like
birds on a string and all together form this material
world by Your grace. (24) A person bewildered by
the qualities of creation does not know how to es¬
cape from being caught in the deluding energy that
ties him on every occasion to karmic activities.
That Supreme Personality, You in whom every¬
thing has its beginning and its end, I offer my re¬
spectful obeisances.'
*: In some of the satvata-tantras , one finds a de¬
scription of the nine varsas in terms of the pre¬
dominating Godhead worshiped in each of them:
(1) Vasudeva, (2) Sankarsana, (3) Pradyumna, (4)
Aniruddha, (5) Narayana, (6) Nrsimha, (7) Haya-
grlva, (8) Mahavaraha, and (9) Brahma.
Chapter 18
Prayers to the Different Avataras
(1) Sri Suka said: 'The son of Dharmaraja known
as Bhadrasrava, along with the leading nobles and
all the inhabitants of Bhadrasva-varsa, directly
worships the same way [as Lord Siva does] the
Supreme Lord Vasudeva in His dear most form as
the director of the religion: His incarnation as
Hayagrlva [or Hayaslrsa]. Approaching Him they,
absorbed in transcendence, chant the following.
(2) The ruler Bhadrasrava and his subjects say:
'Our obeisances unto the Supreme Lord whom we
worship for being the source of all religious prin¬
ciples and the One who purifies us from all mate¬
rial contamination. (3) Alas! How wondrous the
ways of the Lord are. Sure to be faced with death
someone nevertheless does not see this and thinks
of material happiness. When he does the wrong
things he tries to enjoy and when he cremates his
father or his sons he wishes to live for ever! (4)
The great sages traditionally insist that the uni¬
verse is transitory and the philosophers and the
scholars who see and know their real self also
state that. Still they are overcome by illusion, oh
Unborn One. We offer You, the One Unborn, our
obeisances whose actions are most wonderful. (5)
The Vedic literatures defend You as being distant
pins
gaj
44 Snmad Bhagavatam - The Story of the Fortunate One
from the activities of the creation, maintenance
and annihilation of the entire universe. That You
are not touched by them nevertheless does not
amaze us, for in You, the original cause of all
causes, we find the essence [the primal substance]
set apart in every respect. (6) At the end of the
Yuga the four Vedas were stolen by the personifi¬
cation of ignorance [the demon Madhu] and [re¬
trieving them] from the lowest worlds they were
by You, assuming the form of half a horse, half a
man [Hayagrlva], returned to the supreme poet
[Brahma] upon his request. Him, You whose re¬
solve never fails, we offer our obeisances.’
(7) Moreover in Hari-varsa, there is the Supreme
Personality of the Lord in a human form [as
Nrsimhadeva]. The reason why He assumed that
form most satisfying to the great personality of all
good qualities Prahlada, I shall explain to you later
[see seventh canto]. That topmost devotee, be¬
cause of whose exalted character and qualities all
the Daityas in his family were delivered, is, to¬
gether with the people of that varsa, of an uninter¬
rupted, unflinching devotional service and they
worship Him chanting this: (8) 'Oh Supreme Lord
Nrsimha, I bow for You, my obeisances to the
power of all power that You are. Please manifest
Yourself fully, oh You whose nails and teeth are
like thunderbolts. Please take away the desire to
enjoy the untrue, be so good to drive away, oh
Lord, the ignorance in the material world. May,
with my oblations, there be freedom from all fear.
I beg You, oh Lord, source of my prayer, to appear
before my mind's eye. (9) Let there be good for¬
tune for the entire universe, may all mischief turn
into virtue, let all living beings find consciousness
in a reciprocating mindfulness and may the mind
be calm. Give us the experience of You as the
Lord in the beyond, let our intelligence be ab¬
sorbed in this without another motive. (10) Let
there no longer be the attachment to one's house,
wife, children, a bank balance, friends and rela¬
tives, but rather the association with persons who
cherish the Lord, with people satisfied with the
bare necessities of life who - contrary to those
who cherish the senses - quickly succeed in self-
realization. (11) The unborn one who entered the
core of the heart through the ears, with the force of
a constant power vanquishes the impurities of the
body and the mind of those who managed to asso¬
ciate regularly and be in touch with the holy
places [temples, holy rivers, places of pilgrimage
etc.]. Who indeed would not be of service to Mu-
kunda, the Lord of Liberation and [discuss] His
glorious actions? (12) In those who, free from ul¬
terior motives, are of service to the Fortunate One,
all the demigods manifest themselves and all good
qualities are found. But where are the good quali¬
ties of a person who is not devoted to the Lord and
who with a busy mind constantly runs after the
temporary matters of the outside world? (13) As
desirable as water is to aquatics, the Supreme Lord
is desirable as the true self, as the (Super)soul of
all embodied beings. If one gives up on a person¬
ality as great as He is, one will get attached to a
household life that for a couple having aged then
constitutes the [entire] greatness [that was accom¬
plished]. (14) Household life is the root cause of
fear and depression, passion, attachment, disap¬
pointment, anger, the desire for prestige and the
cycle of repeated birth and death. One should give
it up [to be attached this way] and [instead] be of
worship for the feet of Lord Nrsimhadev who is
the refuge of fearlessness.'
(15) The Supreme Lord resides in Ketumala in the
form of Kamadeva [or also Pradyumna, see 4.24:
35], according to His wish to satisfy the Goddess
of Fortune as also the sons [the days] and the
daughters [the nights] of the founding father
[Samvatsara, the deity of the year], who rule the
land and of whom there are as many as there are
days and nights in a human lifetime. The fetuses
of these daughters, whose minds are upset by the
radiation of the mighty weapon [the cakra ] of the
Supreme Personality, are ruined and after one year
expelled dead [from the womb] as miscarriages.
(16) So very beautiful in His movements and
manifested pastimes, He with His mild smiles,
playful glances, slightly raised attractive eyebrows
and charming lotus like face is a pleasure to the
Goddess of Fortune and all the senses. (17) To that
highest form of the Supreme Lord so affectionate
to all, the Goddess of Splendor [Laksmldevl], in
the absoiption of yoga recites the following in her
all year through - during the nights with the
daughters of the Prajapati, and during the days
with the protectors [the sons, husbands] - being of
Canto 5 45
worship for Him: (18) 'Oh Lord, hrdm hum hrum
[a mystical mantra of propitiation], in respect of
all Your qualities and properties 1 offer You, the
Supreme Lord of the senses, my obeisances. You
are the Soul of all and master of action, knowing,
function and relation; the One known as the six¬
teenfold [of the working, the knowing senses, the
elements and the mind]. You as the enjoyer of all
rituals, the supplier of the food, He who awards
eternal life, the All-pervading One of Power, the
strength of the body and the senses, the Supreme
Husband fulfilling all desires, I offer my respects -
may there always be Your good fortune! (19)
Women ask in this world for [You as] another,
self-sufficient husband by propitiating You, the
Lord of the senses, by means of sacred vows, be¬
cause the dependent husbands are not capable to
protect the sweet children, wealth and life of these
women. (20) That man would be a husband who is
fearless and self-sufficient and fully capable of
offering protection. You are that person [depend¬
ing on no one else] for otherwise people would
fear each other [in their dependence]. There is no
attainment held higher in this world than the at¬
tainment of You. (21) A woman who, with that
notion of You in mind, eagerly worships Your lo¬
tus feet, is by You, despite all the desires she is
addicted to, rewarded for just that wish, but when
she, wishing to worship You, does so for another
puipose, oh Supreme Lord, she, having broken
[with the original purpose], will feel pain. (22) In
order to obtain me [the Goddess of Fortune], the
unborn one [Brahma], the mighty master [Isa or
Siva], the other gods as also the unenlightened
souls undergo severe penances, but because 1
have You always in my heart, no one contemplat¬
ing the senses will obtain me, unless Your feet
are his final aim, oh Unconquerable One. (23) 1
pray that You, oh Infallible one, also place on my
head the worshipable lotus hand You placed on
the heads of the devotees. You carry my mark on
Your chest, oh worshipable one, but that is mis¬
leading [that does not guarantee Your mercy].
Who can ever fathom by reason and argument the
motives of You, the Supreme Lord?'
(24) In Ramyaka, where [Vaivasvata] Manu rules,
in the past [at the end of the Caksusa-manvantara]
the Supreme Personality appeared in the most
loved form of Matsya, the fish incarnation. Even
today Manu is in his devotional service of worship
with the following prayer: (25) 'I offer my obei¬
sances to Him, the Supreme Lord, who is pure
goodness, the origin of life, the source of vitality,
the origin of all mental power and bodily strength,
having appeared in the form of the great fish. (26)
Not seen by the leaders of the different worlds
You, oh Supreme Controller, move about within
and without, being known by the great [Vedic]
sounds [the mantras] by which man, addressed by
his different [varnasrama] names [for status and
occupation], is brought under Your control like
being a wooden doll. (27) The leaders of the world
suffer in politics from the fever of envy. They,
separately or combined, endeavoring apart from
You, also try to offer protection, but they are not
capable of realizing that, whatever two-legged,
four-legged, crawling or non-moving creatures it
might concern in this world. (28) Oh Lordship,
when this earth, the storehouse of all kinds of me¬
dicinal herbs, was in the stormy waves of the wa¬
ters of devastation at the end of the Yuga, You
with all Your power were very quickly there for
[the rescue of] her and me, oh Unborn One. I offer
You, the ultimate source of life of the entire uni¬
verse, therefore my respectful obeisances [see also
8.24].'
(29) Residing in Hiranmaya the Supreme Lord
manifests with the body of a tortoise [Kurma].
Aryama, the leader of the forefathers, together
with the people of that realm worships that dear
most embodiment of Him, singing the following
hymn. (30) 'My Lord, our respects for You, the
Supreme Lord in the form of a tortoise. You are
the embodiment of all good qualities, again and
again we offer You our obeisances whose position
cannot be discerned, You the greatest one, reach¬
ing everywhere, who are the shelter of all. (31)
This form of You of the visible cosmic complete,
which You manifested by Your creative potency
and is known by so many appearances, is beyond
any measure and we therefore cannot perceive it
as it is - unto You, whose actual form cannot be
expressed in words, our respects. (32) What is
bom from a womb, born from humidity, born from
an egg, born from the earth; what moves or does
not move around, a god, a sage or forefather; what
46 Snmad Bhagavatam - The Story of the Fortunate One
exists as the material elements, the senses, the
higher worlds, the sky, the earthly worlds, the hills
and mountains, the rivers, the oceans, the islands,
the stars and the planets, thus are all different no¬
tions of one and the same [form of You]. (33)
From You, with Your countless different names,
forms and features, the scholars derive their notion
of numerical proportions, enumerations and com¬
positions, the truth of which they verify by obser¬
vation. Unto Flim who thus discloses Flimself in
analysis, You, 1 offer my obeisances [see also
Kapila 3.28-33].'
(34) In the northern territory called Kuru there is
the Supreme Lord, the Original Person of Sacrifice
also, namely in His boar form [Varaha, see 3.13].
There He is over and over worshiped by the God¬
dess and this planet earth, together with the in¬
habitants of [Uttara-]Kuru who are unrelenting in
their devotional service unto Him. In this worship
the following Upanisad verses are repeated: (35)
'We offer the Supreme Lord our obeisances who is
understood by means of the different mantras for
the sacrifices, the rituals and all the great ceremo¬
nies that are part of His body. That great personal¬
ity, the purifier of our karma who manifested Him¬
self in all the three [previous] ages we offer our
respects. (36) To the great scholars full of wisdom
material nature with her basic qualities constitutes
Your form. Just like with fire that manifests itself
in wood when one spins a stick, they, who in their
spiritual investigations seek the cause, find You,
the Soul manifesting Himself whom we offer our
respects, but who remains hidden when one en¬
deavors for material results. (37) Those whose
intelligence stabilized, because of carefully con¬
sidering all the different limbs of the yoga system,
are thus completely freed from the mciyci of Your
external form, the illusion that is raised by the ob¬
jects of the senses, the demigods [of the sun, the
moon, the fire etc] who rule the senses, the body,
the Time that rules [the Ruler], the doer [the ego]
and the modes of nature, whom one all perceives
as matters of fact. Our repeated obeisances unto
that Sublime Soul. (38) You who entertain no de¬
sires in maintaining, annihilating and creating the
universe, You who in glancing over guna and
mdyd - [and thus makes the universe move] like
iron being moved by a magnet - want to [take care
of the souls] but do not desire [Your manifesta¬
tion] , You who are there as the witness to the ac¬
tions and reactions, we offer our obeisances. (39)
Before Him who in the original form of a boar,
playful like an elephant, after killing the most
formidable daitya opponent in the fight, emerged
from the water of the Garbhodaka ocean keeping
our earth on top of His tusks [Hiranyaksa see 3.19]
- before that Almighty Lord, we bow down.'
Chapter 19
The Prayers of Hanuman and Narada
and the Glories of Bharata-varsa
(1) Sri Suka said: 'In the land of Kimpurusa the
supreme and greatest devotee Hanuman, together
with the people living there, is always engaged in
the service at the feet and the worship of the Su¬
preme Lord Ramacandra, the Original Personality
who, as the elder brother of Laksmana, is so pleas¬
ing to Slta. (2) Together with Arsthisena [the
leader of Kimpurusa] attentively listening to the
most auspicious stories about his master and Lord-
ship, sung by a company of Gandharvas, he [Ha¬
numan] himself prays this: (3) 'Oh my Lord, my
obeisances unto You, the Sweet Lord discussed in
the scriptures. All my respects for You who pos¬
sess all the good qualities one also finds in the ad¬
vanced devotees. My reverence for You as the One
who is in control of His senses and is always re¬
membered and worshiped by the people of all
places. My salutations unto You as the touchstone
of quality for any seeker of truth. I bow down be¬
fore You, the great personality and godhead of the
brahmins, the King of all Kings. (4) Let me wor¬
ship Him, the absolutely pure, supreme truth, the
one measure for understanding the world who, by
His spiritual potency, vanquishes the influence of
the modes of nature. He is the inner peace of wis¬
dom one attains when one, beyond name and
form, is free from ego. (5) Incarnated as a human
being He was not only there as the Almighty One
to kill the demon [Ravana], but also as the One
instructing the mortals of this material world.
What other reason would there have been for all
the misery of Sita's being separated from Him, the
Canto 5 47
Supreme Lord, but to [offer opportu¬
nity to] serve the One satisfied within,
the original spiritual soul? (6) In truth
He, the Supreme Soul and best friend
of the self-realized souls, is never at¬
tached to whatever within the three
worlds. He is the Supreme Lord
Vasudeva who in fact never suffered
from being separated from His wife
Slta nor ever could be disturbed by
[what happened to] Laksmana [His
brother and eternal associate]. (7) It is
not one's birth, one's fortune, one's
eloquence, one's wit or one's physique
that creates the satisfaction of the
greatest One, for the brother of
Laksmana even accepted as His
friends us, the forest dwellers who
miss all these qualities. (8) Therefore,
whether one is enlightened or not, a
beast or a human being, anyone who
is of the soul should worship Rama,
the foremost one who is so easy to
please, the Lord who appeared as a
human being and thus led the inhabi¬
tants of Kosala [Ayodhya, northern
India] back to heaven.'
(9) The Supreme Lord, also present in
the land of Bharata, is till the end of
the millennium [*] known there as
Nara-Narayana. He whose glories are
inconceivable shows His causeless
mercy there to those who aspire self-realization
and practice austerities that are conducive to the
religion, the spiritual knowledge, the detachment,
the yogic mastery, the control over the senses and
the freedom from false ego. (10) The practice of
analytic yoga, on how one should understand the
Personality of God as formulated by the Lord
[Kapila, see 3.28 & 29], was instructed to Savami
Manu by the fortunate Narada, who together with
the followers of the system of status orientations
[the varnasrama system, see B.G. 4: 13] living in
the land of Bharata [India] with great ecstatic love
serves the Lord with the eulogy: (11) 'My respect¬
ful obeisances unto You, oh Lord, oh master of the
senses and freedom from attachment in person.
My respects unto You who are the only asset of a
person living in [voluntary] poverty. You Nara-
Narayana, are the most exalted one of all the wise,
the supreme spiritual master of all the paramci-
hamsas [the swanlike realized masters] and the
original person of the self-realized souls; again
and again I thus offer You my reverential hom¬
age.' (12) And he sings thereto: 'You are the doer
overseeing this cosmic creation, the One who is
not attached to being the master, nor do You, al¬
though You appear as a human being, suffer from
hunger, thirst and fatigue. Nor is the vision of
You, who are the seer of everything, ever pol¬
luted by the basic material qualities. I offer You,
the unattached and pure, unfathomable witness,
my respects. (13) Having forsaken one's identifi¬
cation with the body, one must, at the end of
48 Snmad Bhagavatam - The Story of the Fortunate One
one's time [of living], with a devotional attitude
concentrate one's mind on You who are transcen¬
dental to the material qualities. This forsaking
constitutes the perfection of the practice of yoga as
explained by the almighty Lord Brahma. (14) A
person driven by desire thinks in fear about the
present and future of his children, wife and wealth,
but anyone who knows about the hopelessness of
this deficient vehicle of time, considers such en¬
deavors only a waste of time because the body is
lost in the end. (15) Therefore, our master, oh Lord
in the beyond, I pray that we by dint of the
[bhakti] yoga unto You, very soon may forsake
this fixed notion of 'I' and 'mine' about the banality
of this vehicle of time, this illusory reality of
Yours which is so difficult to overcome, so that we
may realize our original nature.'
(16) In this land of Bharata there are also many
mountains and rivers. There are mountains like the
Malaya, Mangala-prastha, Mainaka, Trikata,
Rsabha, KQtaka, Kollaka, Sahya, Devagiri, R
syamflka, SrI-saila, Venkata, Mahendra, Varidhara,
Vindhya, Suktiman, Rksagiri, Pariyatra, Drona,
CitrakOta, Govardhana, Raivataka, Kakubha, Nila,
Gokamukha, Indraklla and Kamagiri, as also hun¬
dreds and thousands of other peaks with innumer¬
able big and small rivers streaming down their
slopes. (17-18) The residents of Bharata find puri¬
fication of mind by touching [and bathing in] all
these waters, or just by mentioning their name.
The big rivers are the Candravasa, TamrapamI,
Avatoda, Krtamala, VaihayasI, Kaverl, VenI, Pay-
asvinl, Sarkaravarta, Tungabhadra, Krsnavenya,
Bhlmarathl, Godavari, Nirvindhya, Payosnl, Tapi,
Reva, Surasa, Narmada, Carmanvatl, Sindhu [the
present Indus], the two main rivers the Andha and
the Sona, the MahanadI, Vedasmrti, Rsikulya,
Trisama, KausikI, MandakinI, Yamuna, Sarasvatl,
Drsadvatl, GomatT, SarayQ, Rodhasvatl, Saptavatl,
Susoma, Satadru, Candrabhaga, Marudvrdha, Vi-
tasta, Asiknl and the Visva. (19) In this tract of
land the people, who took birth there out of good¬
ness, passion ['redness'] or ignorance, lead a di¬
vine, human or hellish life according to the karma
they acquired. Thus there are, as a consequence of
what one did in the past, for each soul many goals
demarcated in the sense of different [ varnasrama\
societal destinations [or status orientation groups],
that each may lead to the path of liberation. (20)
By performing devotional service for the Fortu¬
nate One, the soul of all living beings - who is free
from all attachment, cannot be expressed in words
and who depends on no one -, by serving the Su¬
persoul Vasudeva free from ulterior motives and
in bhakti-yoga doing that what belongs to all these
different destinations, one can, thus associating
with the people [with devotees] of the Supreme
Personality of Godhead, cut with the cause of the
bond of ignorance.
(21) This is what the demigods chant: 'Oh, what
kind of pious deeds have these people performed
or what blessing has the Lord Himself pronounced
being pleased with them, that they obtained a birth
in the land of Bharata-varsa, a birth favorable for
serving Lord Mukunda that is our aspiration? (22)
What is the use of being engaged in difficult ritu¬
als, austerities, vows, charitable deeds or achiev¬
ing the heavenly kingdom when one, due to an
excessive sensuality, has lost the remembrance of
the lotus feet of Lord Narayana? (23) Of greater
value than achieving a position in life that lasts
endlessly and leads to repeated births, is to be born
in the land of Bharata for a life of only hundred
years. That is so because they who, as a mortal for
such a short time being engaged, know to fix their
mind attentively [on His feet] in full detachment,
[thus actually know to value life itself and then]
achieve the Lord's abode where there is no fear
[Vaikuntha]. (24) Those places - even those inhab¬
ited by the gods - where there is not the sweet
stream of talks about Vaikuntha, nor the devotees
are found who, always engaged in His service,
take to His shelter, nor the performance takes
place of those sacrifices for the Lord that are true
festivals, are places not to be frequented. (25)
Those souls who, having achieved a human birth,
have all the knowledge, are capable of engaging in
action and have all means at their disposition, but
despite these attainments do not endeavor for the
elevation of not taking birth again, will fall back
into bondage, just like birds [that having escaped
from man do not take care]. (26) By their faith
they [the inhabitants of India] are divided in their
performance of the rituals. [But] with the oblations
offered to the ruling deity and the reciting of man¬
tras according to the proper method, the One God
Canto 5 49
Chapter 20
The Structure of the Different Dvlpas
and the Prayers by their Different
People
(1) Sri Suka said: 'Let me now describe the dimen¬
sions, characteristics and form of the divisions of
Plaksa and the other dvTpas that are called varsas
[or lands, see 5.1: 32], (2) The way Mount Meru is
surrounded by the dvTpa of Jambu, that dvTpa on
its turn is [as seen from the inside] surrounded by
a salty ocean that is just as wide. That ocean is
sumounded, like a moat by a park, by the dvTpa of
Plaksa that stretches out twice as much. It was
named after the plaksa tree that is as tall as a
jambu but twice as wide. At the root of that tree,
which rises magnificently splendorous, there is a
who is addressed with many names, He, the be-
stower of all benedictions in person, complete in
Himself, accepts that most happily [B.G. 7: 19-
25]. (27) Even though He certainly grants what
man prays for, He does not bestow benedictions
one has to ask for time and again [B.G. 7: 3]. He
out of His own, unasked, grants to those devoted
to Him, the lotus flower of His feet that put an end
to all desires. (28) If there, after our happy stay in
heaven, remains any merit from our perfect sacri¬
fices, our conscientious formulations and our good
deeds, then bless us with a birth in Ajanabhavarsa
[the earth under the rule of Bharata, see 5.7: 3],
the land where we may remember Him, the Lord
expanding the happiness of His devotees.'
(29-30) Sri Suka continued: 'To the continent
known as Jambudvlpa, oh King [the Eurasian con¬
tinent, see 5.1: 32], there are also, as some learned
sages describe it, eight smaller dvTpas [subsections
or provinces] that were formed by the digging all
around in the earth of the
sons of Maharaja Sagara
[the Indian part or Bharata-
varsa] when they tried to
retrieve their lost horse of
sacrifice [see 9.8], They
carry the following names:
Svamaprastha, Candrasukla,
Avartana, Ramanaka,
Mandara-harina, Panca-
janya, Simhala and Lanka.
(31) I have thus explained
to you the divisions of the
lands of Jambudvlpa, oh
best of the descendants of
Bharata, the way they were
explained to me.’
*: Millennium refers here
not to a period of thousand
years, but to a period of
thousand mahdyugas of
4320 millions of years each,
a period also called a kalpa
representing the duration of
one day of Brahma's life
that itself lasts a hunderd
years.
50 Snmad Bhagavatam - The Story of the Fortunate One
fire that counts seven flames. The master of that
dvTpa is the son of Priyavrata named Idhmajihva.
When he retired for the yoga of self-realization he
divided the dvTpa into seven varsas that he named
after his seven sons. (3-4) Siva, Yavasa, Subhadra,
Santa, Ksema, Amrta and Abhaya, are thus the
varsas. They have seven rivers and mountains.
The seven mountain ranges marking the varsas are
known as Manikuta, VajrakOta, Indrasena, Jy-
otisman, Suparna, Hiranyasthlva and Meghamala.
The main rivers are the Aruna, Nrmna, AngirasI,
Savitrl, Suptabhata, Rtambhara and the Satyamb-
hara. Touching their water washes away the pas¬
sion and darkness of the four types of men whom
one there [according to their vocations] calls the
Hamsas, Patangas, Urdhvayanas and Satyangas
[the swanlike ones, the rulers, the ambitious ones
and the faithful ones: the varnas]. For a thousand
years they live there like gods with the most beau¬
tiful bodies, having children and performing Vedic
rituals at the gate to heaven. They worship the Su¬
preme Lord, the Supersoul in the form of the sun
god the way it is prescribed in the holy scriptures
praying: (5) 'Let us take to the shelter of Surya, the
god of the sun who is a manifestation of Lord
Visnu, the authentic Soul of the Absloute Truth, of
righteousness, of Brahman and of eternal life and
death.'
(6) In Plaksa and the other four dvipas the people
are without exception born with the perfections of
a long life, good sense, bodily and mental forti¬
tude, physical power, intelligence and bravery. (7)
Surrounded by an ocean of sugarcane juice
equally wide, there is beyond PlaksadvTpa another
dvTpa called Salmala that is twice as big and sur¬
rounded by an ocean of liquor [or wine; sura*].
(8) That dvTpa received its name from a salmall
tree as big as the plaksa tree and in that tree, so
one says, Garuda, the carrier bird of Vedic prayers
unto Lord Visnu, has his residence. (9) The son of
Priyavrata called Yajnabahu is the master of that
dvTpa. He divided it into seven varsas according
to the seven names of his sons: Surocana, Sau-
manasya, Ramanaka, Deva-varsa, Paribhadra,
Apyayana and Avijnata. (10) The seven mountains
there are known by the names of Svarasa,
Satasrnga, Vamadeva, Kunda, Mukunda, Puspa-
varsa and the Sahasra-sruti. The seven rivers are
the Anumati, Simvall, Sarasvatl, Kuhu, RajanI,
Nanda and Raka. (11) The people living in those
varsas are known as the Srutadharas, Vlryadharas,
Vasundharas and Isandharas [those who listen, are
heroic, are wealthy and are obedient, another ex¬
pression of the varnas]. Fully conversant with the
Vedic knowledge they worship the Supreme Lord
in the form of Soma-atma ['the true self of the sac¬
rificial beverage' or the moon god]: (12) 'With his
effulgence he divides the time in the light and dark
period of the month [sukla and krsna]. May he,
that divinity of the moon and the grain to be dis¬
tributed to the forefathers and the demigods, may
that king of all people, remain favorably disposed
unto us.'
(13) Next there is outside of that ocean the dvTpa
called Kusa that, like the dvTpa mentioned before,
is twice as big and surrounded by an ocean of ghee
that is equally wide. The kusa grass created by
God gave that dvTpa its name because all direc¬
tions are illumined by the effulgence of the young
sprouting grass that glows like another kind of
fire. (14) The son of Maharaja Priyavrata called
Hiranyareta, oh King, divided as the master of that
island, when he retired for his penance, his dvTpa
among his seven sons with the names of Vasu,
Vasudana, Drdharuci, Nabhigupta, Stutyavrata,
Vivikta and Vamadeva. (15) The seven mountain
ranges of these varsas are called the Cakra, Ca-
tuhsrnga, Kapila, Citrakuta, Devanlka, Urdh-
varoma and Dravina mountains and the rivers are
the Ramakulya, Madhukulya, Mitravinda, Srutav-
inda, Devagarbha, Ghrtacyuta and Mantramala.
(16) At those waters the inhabitants of Kusadvlpa
who are named the Kusalas, Kovidas, Abhiyuktas
and Kulakas [or the grass sitters, the experienced
ones, the competitors and the artisans], skilled in
the rituals, worship the Supreme Lord in the form
of the fire god called Jataveda ['he who awards the
wages']: (17) 'Of all the demigods of the Supreme
Brahman who constitute the limbs of the Original
Person, you, oh god of the fire, are the one who
personally carries the offerings of ghee and grains
[to the Lord]. [Please accept] therefore our sacri¬
fice for the Supreme Personality of Godhead.'
(18) Just as Kusadvlpa is surrounded by an ocean
of ghee, Krauncadvlpa outside of it and being
Canto 5 51
twice as big, is surrounded by an ocean of milk [or
plant juice] of the same size. The king of the
mountains named Kraunca situated there gave that
dvTpa its name. (19) Even though Guha [the son of
Siva, Karttikeya] destroyed the vegetation there
with his weapons, it [the mountain] stands una¬
fraid because it constantly bathes in the ocean of
milk and enjoys the protection of the mighty Va-
runa [the demigod of the seas]. (20) Ghrtaprstha,
the son of Maharaja Priyavrata, the ruler of that
dvTpa, gave its seven sections, its varsas, the
names of his sons whom he, all just as powerful as
he was, appointed as their rulers. He thereafter
resorted to the lotus feet of the Supreme Lord
Hari, the Soul of all souls whose glories are so
auspicious. (21) Ama, Madhuruha, Meghaprstha,
Sudhama, Bhrajistha, Lohitarna and Vanaspati
were the sons of Ghrtaprstha and the seven moun¬
tain ranges were celebrated as the Sukla and Vard-
hamana, Bhojana, Upabarhina, Nanda, Nandana
and Sarvatobhadra mountains. The seven rivers
were the Abhaya, Amritaugha, Aryaka, Trrthavatl,
Rupavatl, Pavitravatl and the Sukla. (22) Sancti¬
fied by bathing in the pellucid waters of all those
rivers the inhabitants of those varsas, who are
called the Purusas, the Rsabas, the Dravinas and
the Devakas [or the authentic, the superior, the
wealthy and the sporting ones], worship with
folded hands filled with water [the Lord in the
form of Varuna] the deity of water: (23) 'Oh water,
oh might of the Original Personality, you sanctify
the earth, its life, its paradise. May our touching
this water, which because of its nature destroys the
spirit of evil, purify our bodies.'
(24) Beyond the ocean of milk the dvTpa of Saka
is situated measuring a 3.2 million yojanas wide.
It is surrounded by an ocean of whey of the same
width and owes its name to a most fragrant fig tree
that can be smelled all over the dvTpa. (25) An¬
other son of Priyavrata named Medhatithi is the
ruler there. He also divided his dvTpa in seven
varsas with the names of his seven sons Purojava,
Manojava, Pavamana, DhnmranTka, Citrarepha,
Bahurupa and Visvadhara, whom he appointed
there as their rulers. He thereafter entered the for¬
est for penance with his mind absorbed in the in¬
finity of the Supreme Lord. (26) The seven moun¬
tains forming the borders of the varsas are the
Isana, Urusrnga, Balabhadra, Satakesara, Sahasra-
srota, Devapala and Mahanasa mountains and the
seven rivers there are the Anagha, Ayurda, Ub-
hayasprsthi, Aparajita, PancapadI, Sahasra-sruti
and the Nijadhrti. (27) The people of those varsas,
the Rtavratas, the Satyavratas, the Danavratas and
the Anuvratas [the varnas of the God-fearing
souls, those vowed to the truth, the providers, and
the followers] cleanse themselves of their passion
and ignorance with the practice of regulating their
breath that is ruled by the demigod Vayu. Ab¬
sorbed in transcendence, they worship him as the
representative of the Supreme Personality with:
(28) 'You, entering all living beings, are the one
Supersoul within, the direct controller who main¬
tains by the functions of the inner airs. Please di¬
rect us, for you control the entire cosmos.'
(29) Also beyond this ocean of whey there is an¬
other dvTpa named Puskara that is twice as big as
the previous one and is surrounded by an ocean of
sweet water of the same size. There a very big lo¬
tus flower is found with 100 million flower petals
of pure gold that are like the flames of a blazing
fire. This lotus is considered the sitting place of
the all-powerful Lord of the Lotus [Brahma]. (30)
That dvTpa has one mountain [range] named
Manasottara that separates the varsas on the inner
and the outer side. Measuring a 10.000 yojanas
high and wide, it harbors in its four directions the
cities of the four demigods ruling there [Indra,
Yama, Varuna and Soma], The chariot of the sun
god Surya, circumambulating mount Meru on its
highest point, moves around in an orbit that, calcu¬
lated in terms of the days and nights of the demi¬
gods [**], consists of one complete year. (31) The
ruler of that dvTpa, also a son of Priyavrata with
the name Vltihotra, named the two varsas there
after his two sons Ramanaka and Dhataki and ap¬
pointed them as their rulers when he, just as his
other brothers did, restricted himself to virtuous
activities to satisfy the Supreme Lord. (32) The
people of those lands worship, for the fulfillment
of their desires, with ritualistic activities the Su¬
preme Lord in the form of Lord Brahma and pray
the following: (33) 'Someone firmly convinced of
the One Supreme must, in the form of [favorable]
actions [rituals, good deeds], be of worship for the
appearance of Him [as Lord Brahma] who, free
52 Snmad Bhagavatam - The Story of the Fortunate One
from duplicity
and peacefully,
discloses the su¬
preme Brahman.
That almighty
Lord we offer our
obeisances.'
(34) Beyond that
realm there is
[outside of the
ocean of sweet
water] all around
a formation
named Lokaloka
that is described
as the boundary
between the world
of light and the
world without
light. (35) The
realm [called
Loka-varsa within
as
wide as the area
between mount Meru and the Manasottara range,
[and changes outside into] another domain made
of gold [called Aloka-varsa, the dark region] that
is as smooth as a mirror. Anything dropped there
can impossibly be retrieved and therefore the
place is avoided by all living entities. (36) The
formation Lokaloka [that is the outer shell of the
universe] is situated in between the lands that one
speaks of as being inhabited and not inhabited.
(37) For the rays of all the luminaries on this side -
from the sun up to those of Dhruva's goal of lib¬
eration [the center of the universe, see 4.12: 12] -,
it is not possible to reach beyond that outer limit
of the three worlds, that was created all around by
the Lord. (38) The scholars who investigated the
positions, characteristics and situations of all the
worlds [the planets and stars], calculated that the
area between the centre and the outer Lokaloka
limit of the universe covers as much as half a bil¬
lion yojanas, one quarter [of the size] of the celes¬
tial globe.
(39) By the source of the self who is the spiritual
teacher of the entire universe [Brahma] the four
gaja-patis ['the best of all elephants'] Rsabha,
PuskaracQda, Vamana and Aparajit are established
in the four directions on top of that [formation], in
order to take care of the stability of the different
planets in the universe. (40) He [Lord Visnu] is of
all His locally ruling, personal divinities [His 'ele¬
phants'] and all the types of heroes who are expan¬
sions of His potency, the Supreme Lord, the fore¬
most and greatest personality, the great master of
all powers, the Soul of all souls and the True Self
of the purest goodness characterized by religion,
spiritual knowledge, detachment, all opulence and
the eight great perfections [see 3.15: 45]. Deco¬
rated by the different weapons held up by His
stout arms and surrounded by expansions like
Visvaksena and other representatives and eminent
associates, He, for the benefit of all worlds, mani¬
fests His form on all sides of that greatest of all
mountains. (41) For the duration of a kalpa the
Supreme Lord assumes that appearance just to
maintain the life in the different worlds that He
evolved on the basis of His outer potency. (42)
About the area beyond the [uninhabitable, dark]
realm [of Aloka-varsa], which stretches outside of
Canto 5 53
Lokaloka as far as the width of the area inside, one
says that it is the destination for those who free
from all contamination walk the path of the Lord
of Yoga.
(43) In the center of the universe the suns are
found situated between heaven and earth. That
sunny globe in the middle consists of a quarter of
a billion stars. (44) Because of having entered the
lifeless form of this globe at its time of creation,
he [Brahma] is known as Martanda ['the god of the
suns']. The designation known as Hiranyagarbha
['the gold inside'] came about because he received
his body from that [golden splendor], (45) Be¬
cause of the sun [of the sun god SOrya] we are
able to differentiate between the directions, the
ether, the planets above and the worlds below, as
also tell the difference between all the heavenly
abodes, the abodes for liberation and the hellish
places such as Atala. (46) The sun god is the con¬
troller of all sorts of living beings, he is the life,
soul and vision of the gods, the lower animals, the
human beings, the plants, the trees and everything
crawling and creeping.'
*: According to some modem interpretation these
seas refer to the bodily fluids, with the dvTpas as
sections in the virat-rupa universal body of the
Lord: Lavana or salt sea (urine), cane juice sea
(perspiration), Sura or sea of wine (senses), Sarpi
or sea of ghee (semen), Dadhi or buttermilk sea
[yoghurt, whey] (mucus), the sea of milk (saliva),
and the sea of pure water (tears).
**: A day and a night of the demigods consists of
a so-called Uttarayana course of the sun through
the north and a Daksinayana course through the
south, one solar year thus. A year of the god con¬
sists of 360 of such days.
Chapter 21
The Reality of the Sun God Surya
(1) Sri Suka said: 'This is what I could tell you
about the size and characteristics of the general
outline of the celestial sphere. (2) The experts in
this matter are with this outline of instruction
about the extent of the sky, which they describe as
outer space, consisting of two divisions (above
and below, that are) adjoined like the two halves
of a grain of wheat. (3) In the middle the most
powerful master of all the governing heavenly
bodies is situated, the burning sun. With its fire it
heats the three worlds and with its rays it lights
them. That sun globe, passing through the north,
through the south or crossing the equator, is
known differently depending its slowness, swift¬
ness or equality of movement. In its rising and
setting or staying up in different positions, it is
making long, short or equally long days, while it,
as ordained, moves through the different signs of
the [astrological] zodiac beginning with the sign
of Makara [Capricorn], (4) When the sun enters
Mesa and Tula [Aries and Libra, or at the equi¬
noxes], the days and nights are of an equal length.
When it moves through the next five signs headed
by Vrsabha [Taurus] the days [first] increase,
while the nights shorten [for Taurus and Gemini]
and then decrease by half an hour every month
[depending on the latitude]. (5) When it passes the
five months beginning with Vriscika [Scorpio] the
lengthening and shortening of the days and nights
works opposite. (6) Until the sun moves towards
the south [before the summer solstice] the days
grow longer and until it moves towards the north
[before the winter solstice] the nights get longer.
(7) Thus encircling with an orbit before the Mana-
sottara mountains [thereabout] of ninety-five mil¬
lion one hundred thousand yojanas long, so the
scholars teach us, one, on the east of Meru, finds
DevadhanI, the city of King Indra, south of it the
city named SamyamanT of Yamaraja, in the west
the city named NimlocanI of Varuna and in the
north the city of the moon named Vibhavarl. At all
the four sides of Meru [as the energetic pivot] thus
creating sunrise, sunset, noontime and midnight, it
brings about the particular times of the living be¬
ings to be active or to cease their activity [*]. (8-9)
The souls living in those places are by the sun, in
the position of the middle of the day, always
heated. It moves, turning left around the mountain
[Meru], from the point where it rises to the dia¬
metrically opposite point where it sets. When one
locally no longer sees the sun in the sky because it
has set, it causes the people to sleep, while diamet¬
rically opposite to that place the people are sure to
have seen the sun rising that because of its heat
54 Snmad Bhagavatam - The Story of the Fortunate One
gaged in offering their prayers, that they express
with eloquence [see also 4.1: 39]. (18) So too
fourteen others, viz. the sages, the Gandharvas,
Apsaras, Nagas, Yaksas, Raksasas and the demi¬
gods, worship with a variety of names and differ¬
ent ceremonies, in seven groups of two with for
every month different representatives, the Su¬
preme Lord in the form of the sun god SOrya, he
who is the life of the universe and who carries dif¬
ferent names [**]. (19) The sun god thus traverses
the 95.1 mi llion yojanas of the circumference of
the earthly sphere with a speed of two thousand
and a half yojana in about a ksana [± 1.6 sec; see
also verse 12].'
*: According to modem measurements the earth
encircles the sun at an average distance of
makes them sweat. (10) When the sun
in fifteen ghatikas [six hours] moves
from the residence of Indra to that of
Yamaraja, it covers a distance of
23.775.000 yojanas [a quarter of the
circumference]. (11) Next it proceeds to
the abode of Varuna, then to the realm
of the moon, after which it returns to the
place of Indra. Along with it also the
other planets and stars headed by the
moon are seen rising and setting in the
celestial sky. (12) Thus the vehicle of
the sun god, which represents the three
Vedic principles [of uniting by karma,
jnana and bhakti yoga], moves through
the four realms covering 3.400.800 yo¬
janas in a muhurta [modem science:
39.163 million km/hr].
(13) This vehicle has only one wheel
with twelve spokes [the months], six
segments [the seasons] and three pieces
to its hub [four month periods], that in
its entirety is known as a solar year [a
samvatsara ]. Its axle is fixed on the top
of Meru with Manasottara at the other
end. The wheel of the chariot of the sun
being fixed there rotates to the mountain
range of Manasottara like a wheel of an
oil press machine. (14) Fixed to the
base of that axle there is a second one
that, like with the axle of an oil press
machine, measures a quarter of its length. Its up¬
per portion is fixed to Dhruvaloka [the center of
the stars].
(15) The inside of the vehicle measures 3.6 mil¬
lion yojanas long and a quarter of that distance
wide, it is pulled by seven horses named after the
Vedic meters [Gayatrl, Brhati, Usnik, Jagatl,
Tristhup, Anusthup and Pankti] that, in order to
carry the god of the sun, by Arunadeva are har¬
nessed to a yoke as wide as the vehicle [the actual
diameter of the sun itself is 1.392 million kilome¬
ters], (16) Even though Aruna, fulfilling his duties
as the charioteer, sits in front of the sun god, he
looks backward [not to be disrespectful], (17)
There, in front of the sun god, the sixty thousand
thumb-sized sages named the Valikhilyas are en¬
Canto 5 55
92.960.000 miles or 149.591.000 km. The circum¬
ference of its orbit is about 940 million km. Con¬
sidering that, this calculation of the apparent geo¬
centric path of the sun to an earthly Manasottara a
range would result in a yojana of about 9.8 km in
this context. With Meru as the energetic pivot is
meant that everything in the galaxy spins around
the center where the heap of stars is found of
Brahma's golden globe. Thus the Pole Star, where¬
about the stars in the night sky seem to turn, is
also identified with that point and called Meru,
while the actual pivot of the stars around us - and
thus also our sun - astronomically is found else¬
where, viz. in Sagittarius A.
**: The Visnu Purana states: 'Worshiping the most
powerful demigod SOrya, the Gandharvas sing in
front of him, the Apsaras dance before the chariot,
the Nisacaras follow the chariot, the Pannagas
decorate the chariot, the Yaksas guard the chariot,
and the saints called the Valikhilyas surround the
sun god and offer prayers. The seven groups of
fourteen associates arrange the proper times for
regular snow, heat and rain throughout the uni¬
verse [see further 12.11: 32].'
Chapter 22
The Movement of the Planets and their
Considered Effects
(1) The king said: 'Your lordship described how
the most powerful god of the sun moves around
Mount Meru and Dhruvaloka leaving them to his
right side, and that he, with the different signs of
the zodiac right in front of him, leaves them to his
left. What should we think about that?'
(2) To that he [Suka] clearly stated: 'Just as what
one sees with the movements of small ants spin¬
ning around on a potter's wheel, that because of
their changing positions experience a different
orientation, such a difference can also be ob¬
served with the movement [of the sun and the
planets] in relation to Meru and Dhruvaloka [the
central heap of stars and the galaxy center]. With
the stars moving around [that center], the two are
located at their right side, but because of the indi¬
vidual movements of the planets led by the sun
upon that rotating wheel of time, the sun and plan¬
ets that are observed in different mansions and
constellations are evidently of another progress.
(3) He [that solar lead of time], this supremely
powerful Original Person who is Narayana Him¬
self, the Supersoul of the three Vedic principles
who is there for the benefit and karmic purification
of all the worlds, is the cause sought by all saintly
and Vedic knowing. He divides the year, as He
thinks fit, in its twelve parts and arranges the six
seasons beginning with spring with their different
qualities. (4) The people here, who in respect of
the threefold of Vedic knowledge follow the
higher or more earthly standards of the status ori¬
entations [of varna and dsrama ], attain without
difficulty the ultimate benefit of life when they
worship Him full of faith with ritual activities and
grow in the science of uniting their consciousness
[in yoga], (5) He now, the Soul of all the worlds,
who [in the form of the sun] has entered the wheel
of time in a position between heaven and earth,
passes through the twelve divisions of the year
consisting of the months that are named after the
signs of the zodiac. The scholars teach that they
[according to the moon] are divided in bright and
dark halves or [fifteen day] fortnights and that,
following their instruction, the six portions of its
orbit, called rtu or season, calculated to the stars,
each cover two and a quarter constellations [thus
one speaks of twelve or more constellations]. (6)
They also say that the period of time the sun
moves through [the visible] half of outer space is
called an ayana. (7) The time that the passage of
the sun takes moving through both the spheres
above and below, speeding slow, fast or moderate,
is in the descriptions of the scholars, discussed as
a samvatsara [a solar year], a parivatsara [one
twelfth of a revolution of Jupiter], an idavatsara [a
day of the gods consisting of 360 solar days] an
anuvatsara [a lunar year comprising twelve luna¬
tions] and a vatsara [a year to the ecliptic in terms
of the 27 lunar mansions or naksatras, see also
3.11: 14],
(8) By the sunlit moon that is situated a hundred
thousand yojanas [astronomy: ± 385.000 km]
above [the earth] and is moving much faster [than
56 Snmad Bhagavatam - The Story of the Fortunate One
the sun], in the course of a month [two 'fifteen day
periods'] a distance is covered that takes the sun a
whole year, is in two and a quarter day a distance
described that takes the sun a month and is in one
day a part of the sky traversed that by the sun is
covered in fourteen days. (9) The moon, changing
its phases, waxes to the [full] part of the moon that
is of the demigods and wanes to the [dark] part of
the moon that is of the forefathers. In [about]
thirty muhurtas [a full day] every time passing
one of the lunar mansions [or naksatras], it with
its waxing and waning constitutes the division of
the days [of the gods] and the nights [of the forefa¬
thers] of all the different living entities. Thus it is
considered the jiva or essence of their life. (10)
This moon with all its sixteen parts [ sodasakala ] is
by the scholars described as the Supreme Person,
the predominating deity of the mind, the power
source of all food who represents all delight in
life. He is considered the refreshing, all-pervading
life breath \prana\ of all the demigods, ancestors,
human beings and all other living entities like the
mammals, the birds, the reptiles and the plants.
(11) [More than] two hundred thousand yojanas
behind [the moon], there are [spinning] with Meru
to the right, to the many stars that by the Supreme
Controller were attached to the wheel of time, the
twenty-eight lunar mansions including Abhijit.
(12) At a distance of two hundred thousand yo¬
janas there about [about the star center or the sun;
astronomy: at a distance of 107 million km] there
is Usana [Venus], the planet that can be seen going
in front of, going behind and rotating along with
the sun just as fast, slow or with a moderate speed.
It is of all the planets the one considered to exert
as good as always a favorable influence in the
form of rainfall; it by its movements neutralizes
the influence of planets that obstruct rainfall.
(13) Another two hundred thousand yojanas be¬
hind Venus [astronomy: 57.9 million km from the
sun], so is explained, Budha [Mercury] is situated,
the son of the moon. It is as good as always work¬
ing auspiciously, but during the time it is not mov-
Canto 5 57
ing along with the sun, there is almost always an
increase of fearful conditions like draughts, a
closed sky and stormy conditions.
(14) At two hundred thousand yojanas outside of
our orbit one also finds Angaraka [Mars, astron¬
omy: at about 228 million km from the sun]. If it
does not make a [retrogade] curve, it passes by
three fortnights each, one after another the twelve
signs of the zodiac. It is as good as always an un¬
favorable planet causing trouble.
(15) Two hundred thousand yojanas outside of
Mars [astronomy: 778.3 million km from the sun]
one finds the most powerful planet of Brhaspati
[Jupiter] that, if it does not run a curve, takes a
year [a parivatsara] to move through a single con¬
stellation. It almost always turns out to work in
favor of the family of the brahmins.
(16) Two hundred thousand yojanas behind it is
situated Sanaiscara [Saturn, astronomy: 1.43 bil¬
lion km from the sun], that takes a period of thirty
months to travel through a single sign of the zo¬
diac. Being that slow it takes an equal number of
years [30 anuvatsaras ] to cover all of them. It
means almost always a lot of trouble to all.
(17) At 1.1 million yojanas beyond that planet are
situated the [seven] great sages [represented by the
seven stars of the Great Bear, Ursa Major] who
always consider the good fortune of the inhabi¬
tants of all the worlds. They clockwise circumam¬
bulate the transcendental abode of the Supreme
Lord Visnu [the center of the stars].'
Chapter 23
A
Description of the Stars of Sisumara,
our Coiling Galaxy
(1) Sri Suka then said: T.3 Million yojanas above
them [the stars of the sages] one finds that su¬
preme abode of Lord Visnu where the great devo¬
tee Dhruva, the son of Uttanapada, resides whose
glory of obedient devotion I described already [see
4.9]. It is the source of life of all living entities
from now until the end of the kalpa, about which
Agni, the fire god, Indra the king of heaven, the
founding father who is the Prajapati, Kasyapa as
also Dharmaraja, in unison full of respect move
clockwise. (2) For all the restless luminaries, the
planets, the stars and the rest, that place constitutes
the incandescent radiating pivot that is established
by the Lord. The inconceivable, all-powerful force
of Time is considered the cause of their revolving.
(3) The luminaries keep their positions, just like
three bulls that for threshing rice are yoked to a
central pole. Moving in their orbits they have a
fixed position relative to the inner and outer rims
of the wheel of time, the same way the planets
keep their positions around the sun. Holding on to
Dhruvaloka till the end of creation, they revolve in
the sky as if they are driven by the wind, just like
heavy clouds and big birds do, that controlled by
the air, move their bodies around according to
their respective positions. Thus the luminaries be¬
have consequently, by the combined effort of ma¬
terial nature and the Original Person, the way they
always have and never collide with the earth.
(4) Some imagine this great army of luminaries to
be a sisumara [a dolphin] and describe it, concen¬
trated in yoga, as [that what can be seen of] the
Supreme Lord Vasudeva [see also a picture of the
celestial sky as factually seen in a telescope]. (5)
With its tail pointing at the end of the row of fixed
stars in the sky [ dhruva ] and with its head bent
downwards, it has its body coiled. The [planets of]
Prajapati, Agni, Indra and Dharma are found on
the tail with [those of the demigods] Dhata and
Vidhata at its base. The seven sages are situated on
its hip. With its body coiling to the right there are,
as its separate body parts, at its northern side the
constellations of the fourteen stars [from Abhijit to
Punarvasu] that mark the northern course [of the
sun] and to the south there are the same number of
them [from Pusya to Uttarasadha] marking the
southern course. Together the both sides appear
like the coiled body of a dolphin. On its back one
sees the stars called Ajavlthl [*] and on the belly
one sees the 'celestial Ganges' [the series of stars
along the full body of the Sisumara we know as
our Milky Way]. (6) Punarvasu and Pusya consti¬
tute the loins right and left. Ardra and Aslesa also
to the right and left, are his flippers. Abhijit and
Uttarasadha are the left and right nostril with fol-
58 Snmad Bhagavatam - The Story of the Fortunate One
lowing next in due order Sravana and POrvasadha
for its eyes left and right. Dhanistha and Mala are
the right and left ear and the eight stars such as
Magha marking the southern course, are to be seen
as the left ribs while the same number of stars like
Mrgaslrsa that mark the northern course, are there
as the ribs positioned at the other side to the right.
Satabhisa and Jyestha should be seen as the posi¬
tion of the right and left shoulder. (7) On its upper
chin there is Agasti [Agastya] and on its lower one
there is Yamaraja. As its mouth there is Mars, as
its genitals there is Saturn, Jupiter is found at the
back of the neck and the sun is found at the chest.
In its heart Lord Narayana is found while the
moon serves as its mind. As the navel there is Ve¬
nus, the two sides of the breast is where the Asv-
ins reside, Mercury is there as the in- and out¬
ward going breath, Rahu is the neck and the
comets are found all over its body with the nu¬
merous stars as its pores [**].
(8) This [form of Sisumara] certainly is the form
of the Supreme Lord, of Lord Visnu who consists
of all the demigods. With that form before one's
eyes one should each morning, noon and evening
in all modesty meditate on the following words:
'Our obeisances unto this resting place of all the
luminous worlds, unto the master of the demigods,
the Supreme Personality in the form of Time upon
whom we meditate' [ name jyotir-lokaya kalciy-
anayanimisam pataye maha-purusayabhidhimahTti,
see also 2.2: 24]. (9) Those who in respect of that
leader of the demigods consisting of all the planets
and stars, that destroyer of sin, practice the mantra
as mentioned above by three times a day offering
their respects this way or by three times a day
meditating as such [in silence], will by that respect
[for our sweet Lord in the form of] time very soon
find all their sins annihilated.'
N.B: See also the pages on galactic time at
http ://w ww.theorderoftime .com/science/galactic .ht
ml further explaining on this subject.
*: Ajavlthl refers to the stars of the heavenly
course of the sun, the moon and the planets
through Mula, POrvasadha and Uttarasadha.
**: The planets of course change their positions to
the background of the stars. As such the fixed po¬
sition in the body of Sisumara as mentioned refers
to the dynamic nature of the dolphin, the galaxy,
itself.
Chapter 24
The Nether Worlds
Canto 5 59
(1) Sri Suka said: 'Some people defend that
countless yojanas ['ten thousand'] below the
sun [the demon] Rahu is found who rotates in
the sky just like the stars. Oh King, I shall ex¬
pound later on the birth and activities of this
lowest of the ignorant souls, [Rahu] the son of
Simhika, who personally, by the grace of the
Supreme Lord, achieved this status of immor¬
tality in occupying the position of a leading
planet, while he never qualified for the position
[see also 6.6: 37 and 8.9: 23-26], (2) They de¬
clare that the sun has a width of ten thousand
yojanas , that the moon is twenty thousand yo¬
janas wide, that Rahu is thirteen thousand yo¬
janas large [compare 5.21: 15] and that it occa¬
sionally, with inimical intentions overruling the
influence of the sun god and the moon god,
obstructs the distribution of the rays of the
moon and the sun. (3) The Supreme Lord who
is there for the protection of both [these divini¬
ties] operates by the supreme presence of the
wheel of Time [the Sudarsana Cakra]. This disc
is deemed the most dear, most devoted and fa¬
vorite weapon that by its power and unbearable
heat makes Rahu flee, with a mind full of fear
and a bewildered heart, far away from that po¬
sition wherein he resides for almost an hour
and that by the people is called an eclipse.
Below the earth are situated seven other planets of
the same width and length named Atala, Vitala,
Sutala, Talatala, Mahatala, Rasatala and Patala
[the nether worlds], that one behind the other are
positioned [up to the edge of the universe] with
intervals of ten thousand yojanas. (8) In these
worldly places ambitious for heaven, there is a
greater lust experience and enrapture about
wealth than in the higher worlds. Equipped with
all thinkable luxuries the houses and gardens of¬
fer to the demons, ghosts and snakes living there,
a better opportunity for sense gratification. Always
overjoyed in the attachment to their wives, chil¬
dren, family, friends and followers, the masters of
(4) At an equal distance beneath it [compare
5.22: 8] there are the residential places of the
perfected souls, the venerable souls of the Veda
and the souls founded in knowledge [the
Siddhas, Caranas and Vidyadharas]. (5) Below
of them there are the places of sense gratification
of the mad, the possessed, the demoniac and more
of such beings [the Yaksas, Raksasas and Pisacas],
that stretch out as far as the wind blows the clouds
one sees in the sky. (6) Beneath the atmosphere
that is a hundred yojanas thick and reaches as high
as swans, vultures, eagles and other birds of size
can fly, there is this earth [according to modem
measurements the normal, increasingly thinner
atmosphere reaches up to a 100 km above the
earth].
(7) Formerly I discussed the planet earth and the
division of its different realms [see 2.1: 26-27],
60 Snmad Bhagavatam - The Story of the Fortunate One
the households, who live in an illusory heaven, are
even better capable of an unimpeded fulfillment of
their desires than the godly souls who are of self
control. (9) Maya [the architect of the Daityas] my
dear King, has there, with faithless trickery and a
plethora of rich ornamentation, built cities sur¬
rounded by walls with gates full of excellently
constructed, wonderful houses, offices, halls,
schools and public facilities. The leaders and
landowners of those artificial worlds shining
brightly with their decorations, occupy the best
houses there that are crowded by snakelike, god¬
less couples and pigeons, parrots and mynas [east¬
ern starlings]. (10) The gardens and parks that are
most appealing to the mind and senses, pleasure
with their masses of flowers and fruits hanging
from the branches of the trees that, embraced by
creepers, nicely bend low being pulled by gravity.
The sensual enjoyment is invoked by a magnifi¬
cence surpassing the beauty of the residential
places of the godly: the variety of birds that in
pairs frequent the ponds filled with sparkling clear
water restless with jumping fish, the lotus flowers
in those waters, the lilies, the kuvalaya and kahlara
flowers, the blue and red lotuses, giant lotuses
with thousands of petals and the uninterrupted
joyous sound of all kinds of sweetly vibrating
birds that built their nests in the forests. (11) There
one assuredly is of no concern about divisions of
time relative to the changes of day and night [as
observed with sundials and lunar phases]. (12) All
darkness there is driven away by the best of gems
situated on the hoods of the great serpents living
there. (13) Nor are the residents, who eat, drink
and bathe there with miraculous [curative] herbs,
juices and elixirs, concerned with diseases, mental
troubles, attaining old age, having wrinkles, gray
hair, etc., or with the miseries of losing strength
with a fading luster, bad smelling perspiration,
fatigue or a lack of energy. (14) No other cause of
death than the almighty wheel of Time in the form
of His disc weapon is capable of influencing them
in any way. (15) It is practically always out of fear
for the Lord’s cakra order [the compelling natural
order of time] that the wives of the godless souls
lose their fetuses in miscarriages.
(16) Now then, in the world of Atala, Bala the
godless son of Maya resides who propagated
ninety-six types of trickery, some of which even
today are used by expert cheaters. From his yawn¬
ing mouth the svairinT [class exclusive], kamiiu
[class indifferent] and pumscall [promiscuous]
types of women sprouted who, desirous with
glances, smiles, talks, embraces and the juice of an
intoxicating herb called hcitaka [cannabis indica],
for their sexual pleasure warm up any man who
entered the nether worlds. One says that a man
under the influence of this herb full of pride and
conceit thinks of himself as 'I am the ruler' and 'I
am as strong as a thousand elephants'.
(17) One world lower, in Vitala, Lord Siva, sur¬
rounded by his ghostly associates, resides as
Hatakesvara, the master of gold, in sexual union
with his wife BhavanI in order to increase the
population of Brahma's creation. From the fluids
of their union the great river named the HatakI
flows, drinking of which the fire god, by the wind
being brightly inflamed with great strength, hiss¬
ing spits out the gold called Hataka of use for the
ornaments worn by the men and women populat¬
ing the homes of the great Asuras.
(18) Beneath that world on Sutala one finds the
greatly celebrated, most pious and spiritually ad¬
vanced son of Virocana, Bali Maharaja. To please
king Indra, the Supreme Lord, taking birth from
Aditi, assumed the body of a vdmana, a dwarf. It
was by the causeless mercy of the Supreme Lord
who wrested away from him the three worlds, that
even today he in his devotional service remains
fearless unto Him, the most venerable Supreme
Personality. He was blessed with the good fortune
of regaining an opulence not even known to the
gods of Indra's heaven. (19) This was certainly not
the immediate result of donating with faith, great
respect and an attentive mind, his lands. Ap¬
proaching the topmost one, the Supreme Lord who
is the most worthy recipient and best place of pil¬
grimage, who is the life, heart and Supersoul of
the countless living beings, Lord Vasudeva, of¬
fered him a direct access to the liberation that re¬
sulted in the opulence of that nether imitation of
heaven. (20) The person who helplessly, starved,
fallen down or stumbling, utters His name but
once, will be completely freed from the bond of
fruitive labor, the karma that in all other cases
Canto 5 61
constitutes an inevitable stumbling block for any¬
one who tries to find liberation. (21) He, the Su¬
preme Soul, the Paramatma within, thus gives
Himself to, is of love for, all devotees of self-
realization. (22) It is therefore not because of the
material opulence, which certainly extends from
Him, that the Supreme Personality especially
again showed His favor to such a person [like
Bali]. He was as graceful because of [countering]
the forms of may a, the material bewilderment that
steals away the remembrance of the Soul. (23) To
the occasion of what was done by the, difficult by
other means to perceive, Supreme Lord - namely
His seizing the three worlds by means of the trick
of begging [three steps of land] so that Bali was
left with nothing but his body, was being bound
with the ropes of Varuna and was detained in a
mountain cave - Bali then said: (24) 'How regret¬
table it is indeed that this very learned Indra of
heaven is not that wise in his self-interest, for,
having chosen Brhaspati for his prime minister
and one preceptor, he ignored that sage when he
begged me personally, by means of the Lord in the
form of Upendra [Lord Vamana], for my blessings
[in the form of three steps of land]. With neglect
for the certainty of the actual blessings of serving
the ever lasting reality of Him, he desired for him¬
self the three worlds, the value of which is lost in a
manvantara [an age of Manu]! (25) When his fa¬
ther was killed by the Supreme Lord
[Nrsirhhadev], our grandfather [Prahlada] asked
for nothing but the permission to serve Him and
not for the inheritance offered to him of the posi¬
tion of his father who feared no one [[the kingdom
of Hiranyakasipu]. (26) What materially contami¬
nated person like us, can, deprived of the Supreme
Lord's mercy, hope to follow the path of that great
believer? (27) [Suka said:] Later on, in the story
about Bali [in Canto eight], 1 shall explain how the
Supreme Lord as the master of the three worlds, as
Narayana in person, with an always graceful heart
towards His devotees, stands [as a guard] at the
gate with the club in His hand, He who, with the
big toe of His foot, kicked the ten headed demon
[known as Ravana] a hundred million yojanas
away when he wanted to conquer the world.
(28) Below Sutala in the world of Talatala the
danava [demon] king rules named Maya. His cit¬
ies were burned by the almighty Tripurari [Siva],
the lord of the three cities, who desired the welfare
of the three worlds. But he, Maya, the master and
teacher of all sorcery, regained his kingdom by his
grace. Being protected by Mahadeva [the great
god who is Siva] he thinks he has nothing to fear
from the Sudarsana Cakra [the presence of the
Lord in the form of Time] that [in all worlds] is
worshiped [with clocks and calendars].
(29) Beneath that world there is the world of
Mahatala that belongs to the descendants of KadrO
who have a reputation as a bunch of ever angry,
many hooded, cruel snake types, as there are the
notorious Kuhaka, Taksaka, Kalya and Susena.
Addicted to sensual pleasures, they are constantly
afraid of the king of all birds [Garuda], the carrier
of the Original Personality, who sometimes infuri¬
ates them when they are sporting together with
their wives, children, friends and relatives.
(30) Situated below that world again there is
Rasatala, the world of the Daityas and Danavas
[the evil minded sons of Diti and Danu] named the
Panis [who are divided in] the Nivata-kavacas, the
Kaleyas and the Hiranya-puravasls. They are the
very cruel and greatly powerful natural enemies of
the demigods and are, despite their strength and
pride, inevitably defeated by the might of [the disc
weapon of] the Supreme Lord Hari so full of
mercy for all the worlds. Living like the snakes,
they are afraid of the [threatening] Vedic mantras
uttered by [the female dog] Saramaya that once
was sent there by the King of Heaven Indra.
(31) Below that world there is Patala, the world of
the master snakes. Led by Vasuki there are
Sankha, Kulika, Mahasankha, Sveta, Dhananjaya,
Dhrtarastra, SankhacQda, Kambala, Asvatara, De-
vadatta and so on. Most addicted to material hap¬
piness they all live with the shortest temper. They
have five, seven, ten, a hundred or a thousand
hoods, with on their crests fixed the most valuable
gems the effulgence of which disperses the vast
darkness of the caves of Patala.'
Chapter 25
The Glories of Lord Ananta
62 Snmad Bhagavatam - The Story of the Fortunate One
(1) Sri Suka said: 'At a distance of thirty-
eight thousand yojanas beneath the base
of Patala [*] is situated He who, as a part
of the Supreme Lord, relates to the dark¬
ness and is called Ananta [the eternal
one]. Scholarly Vaishnavas describe Him
as Sankarsana, the ruler of the ego or I
that is characterized by self-awareness
[pride, identification], because He unites -
'draws together' - the seer and the seen,
the subject and the object [see also 3.26:
25 and 4.24: 35]. (2) The celestial sky
around the earth, this universe, sustained
on only one of the thousands of hoods of
the Supreme Lord in the form of Ananta-
deva, is seen as a [tiny] white mustard
seed [like a single galaxy among many,
many others in deep space]. (3) Because
of His desire to destroy in the course of
time this world, a Rudra [an incarnation
of Lord Siva] named Sankarsana ['He
bom from Sankarsana'] arises from be¬
tween His angrily contracted, beautiful
eyebrows. He manifests in the form of
eleven three-eyed expansions holding up
pointed tridents. (4) With the effulgence
of the glittering earrings that decorate
their cheeks, the leaders of the snakelike
souls, who, together with the best devo¬
tees in unalloyed devotion offer Him their prayers,
see in the round surfaces of the brilliant pink gem¬
like toenails of His lotus feet their faces beauti¬
fully reflected. It is a sight that enraptures their
minds. (5) The marriageable princesses of the ser¬
pent kings, hoping for His blessings, smear, with
an ointment of saffron, aloe and sandalwood paste,
the gleaming roundings of His auspicious, beauti¬
ful, spotless, fair arms resembling columns of sil¬
ver. With their hearts in the contact beating faster
with the ecstasy of Cupid, they, with attractive
delicate, beautiful smiles, bashfully look at His, in
love delighted, rolling, reddish eyes and kindly
glancing lotus like face. (6) He, Ananta, is the Su¬
preme Lord, the reservoir of all transcendental
qualities and the original Godhead who, in re¬
straint of the force of His intolerance and wrath
[belonging to his mission of destruction], resides
[in His abode] for the welfare of all [the living
beings of all] worlds. (7) Being constantly medi¬
tated upon by scores of enlightened and unenlight¬
ened souls, the semi-divine snakel ik e souls, the
souls of perfection, the heavenly singers, the souls
founded in knowledge and the wise, He, in rapture
under the influence, rolls His eyes to and fro. With
the nectar of a fine choice of words and sweet
song, His associates, the leaders of the different
groups of demigods, please Him whose luster
never fades, He who is ever fresh with the fra¬
grance of the tulsl flowers that with their honey
madden the bees about His, thus even more beau¬
tiful, VaijayantI flower garland. Clad in blue, with
only a single earring and the beauty of His auspi¬
cious hands placed on the handle of His plow, He,
wearing a golden belt and as invincible as the ele¬
phant of the first one among the gods, Indra, is
engaged in His transcendental pastimes as the Su¬
preme Lord in person. (8) They who seek libera-
Canto 5 63
tion and, by the tradition [the parampara ], hear
about the glories of this one Lord, will very
soon cut with the age-old knot of maya consist¬
ing of passion, goodness and ignorance that, as
a consequence of the propensity for karmic ac¬
tions, was tied firmly in the core of their hearts.
The greatly powerful son of Brahma, Narada ac¬
companied by [his instrument or the Gandharva]
Tumburu, describes Him in the brahmin assembly
with a selection of verses: (9) 'How can one with
certainty understand the path of Him who is one of
Soul and diverse in His manifestation, of Him of an
unlimited form that has no beginning, of Him by
whose glance the basic qualities of material nature
- headed by goodness - were enabled to function
as the primary causes of creation, maintenance and
destruction? (10) Out of His mercy for us He,
completely transcendental to this manifestation,
exhibited His existence in different forms, He
who, reclaiming the minds of His devotees, in
His pastimes shines as the most liberal and pow¬
erful master of all beings, capturing them by His
spotless example. (11) Any person in distress
who accidentally heard about Him or any fallen
soul who, just to participate, repeated or chanted
His name, shall instantly see the endless sinful¬
ness vanquished that characterizes human soci¬
ety. Of whom else but Lord Ananta Sesa should
any seeker of salvation take shelter? (12) Whoever,
however many tongues he would have, can count
the Supreme Lord’s potencies? There is no end to
His unmeasurable powers. This universe with its
mountains, trees, oceans and beings, is nothing but
an atom fixed on one hood of Ananta, He who has
thousands of hoods. (13) Such is the majesty of
the Supreme Lord Ananta: relying on His own
power He, at the basis of the entire universe, with
His incomparable prowess constitutes the great¬
ness of all qualities and glory who, with the earth
engaged in pastimes, sustains her for the sake of
her maintenance."
(14) I thus have described, the way it has been
instructed to me, the truth of the destinations
that, depending the karma, can be reached by -
and were created in respect of the wishes of -
those who desire material pleasures. (15) As you
requested, oh King, I have shown you what the
different types of higher and lower destinations are
that inevitably result from the inclinations and
sense of duty of the people. What should 1 tell you
more?'
*: The mentioning of distance in relation to the
transcendental reality of Ananta suggests a
physical correlate in the universe that compares
to the darkness of intergalactic space which, as an
organic existence of eternity, purity and divinity or
void of self, envelops all the galaxies in the cosmos,
giving each his own 'snake' foundation in the darkness
of an awareness of 'I'. The actual shortest distance be¬
tween the center of our stellar system and the outer
space of darkness below it is about 3500 lightyears.
Chapter 26
The Hellish Worlds or the Karmic
Rebound
(1) The king said: 'Oh great saint, how came this
variegation of life in the different worlds about?'
(2) The sage said: 'Because of the different con¬
victions, by which the acting person relates to the
three basic qualities of nature, there is the variega¬
tion of all the destinations, that more or less can be
attained by everyone. (3) From the godlessness of
what we know as forbidden actions, there will,
depending the particular conviction of the one
thus engaged, be a different consequence in the
form of a karmic rebound. Let me now in detail
explain what kinds of thousands of hellish condi¬
tions since time immemorial are the logical conse¬
quence of lust motivated souls who in countless
ways ignorantly desired their advantage.'
(4) The king said: 'What one calls hell, my lord, is
that a particular place on earth, is it found outside
the worlds we know or is it a place found some¬
where in between of them?'
(5) The rsi said: 'Hell is found in between the
three worlds, in the south below the earth and a
little above the causal waters [below Patalaloka],
in the direction where those forefathers who ne¬
glected the sacrificial fire reside [the Agnisvat-
64 Snmad Bhagavatam - The Story of the Fortunate One
tas], and who, fully absorbed in the truth,
desire the blessings for their families. (6)
The son of the sun god [Yamaraja] has
his kingdom there together with his fol¬
lowers. The deceased, who are brought
there by his people, are, according to the
gravity of their karmic faults, subjected
there to punishments carefully executed
not to be in offense with the Supreme
Lord. (7) Some [scholars] mention a
number of twenty-one hells, oh King, and
some count twenty-eight. Their names,
forms and characteristics I shall, one after
the other, relate to you. The [28] names
of the hells or different places of requital
are: Tamisra, Andhatamisra, Raurava,
Maharaurava, Kumbhlpaka, Kalasutra,
Asipatravana, Sokaramukha, Andhakupa,
Krmibhojana, Sandamsa, TaptasOrmi,
Vajrakantaka-salmalT, VaitaranI, Puyoda,
Pranarodha, Visasana, Lalabhaksa, Sara-
meyadana, Avici, Ayahpana and also
Ksarakardama, Raksogana-bhoj ana,
SQlaprota, DandasQka, Avatha-nirodhana,
Paryavartana and SucTmukha.
(8) Someone who takes away the money,
the wife or children of someone else is
sure to be bound with the fetters of time by the
most frightening men of Yamaraja and by force to
be thrown into the hell of Tamisra ['the darkness'].
Having landed in that darkest of all conditions
being deprived of food and water, beaten with
sticks and scolded, he sometimes, in his despera¬
tion, loses his consciousness because of the severe
punishments received. (9) He who by cheating
enjoys the wife, possessions etc. of someone else,
is the same way by force thrown into the hell that
is called Andhatamisra ['blind darkness'] because
the embodied soul, as a consequence of the con¬
stant agony there, apart from his mind also loses
his sight and thus becomes as blind as a tree cut by
the roots. (10) He who in his life on earth, taking
his body for his self and property, harmed other
living beings while day after day laboring to sup¬
port his own family only, will, upon leaving this
world, because of that sin end up in Raurava. (11)
With Yamaraja presenting the consequences for
this offense, the living beings that were hurt by
him in this life will in his afterlife turn into savage
creatures [called rurus ] who then hurt him to the
same extent. Because of these wild beasts that are
more vicious than snakes, the scholars speak of
Raurava ['the hell of the monsters'], (12) Similarly
there is Maharaurava [the 'great monster'] wherein
someone is killed and eaten by the rum beasts
named kravydcla, just as he himself did solely for
the maintenance of his body. (13) But a person
who in this life was very cruel towards [land and
sea] animals or birds and cooked them alive, is
condemned by even the most cruel-hearted man
eaters. After his death the servants of Yamaraja will
throw him in Kumbhlpaka ['the hell of the cooking
pot'] to be cooked in boiling oil himself. (14) And
anyone who in this life kills a brahmin, ends up in
a hell named Kalasutra ['the long course of time']
that has a surface of copper with a circumference
of ten thousand yojanas and is heated by the sun
from above and by a tire from below. With his
body internally plagued by hunger and thirst and
Canto 5 65
externally being scorched, he at times lies down
and then rolls about, then he jumps to his feet
again and next runs hither and thither - and that for
the duration of as many thousands of years as
there are hairs on the body of an animal. (15) He
who in this life unnecessarily deviated from his
path of self-realization and yielded to hypocrisy
[or heresy], is forced into a hell known as Asipa-
travana ['the razor-sharp forest'] where he is
beaten with a whip so that he, fleeing away left
and right, cuts his body on the two-edged razor
sharp palm leaves. He, in denial of his own nature
[or neglect of his civil duty], will thus have to face
the result of following the wrong path and then,
with a lot of pain, stumbling at every step, stupe¬
fied thinks: 'Oh, what have 1 done to myself?' (16)
Or that head of state or state official who in this
life punishes someone innocent or inflicted corpo¬
real punishment on a brahmin, will in his next life
land in the hell of Sukaramukha ['hog's mouth'].
There the different parts of his body will be
crushed by the strong assistants [of Yamaraja] as if
it concerned sugarcane. Just l ik e someone who
innocently was arrested to be punished, he will
then, pitiably crying out loud, be overwhelmed by
desperation and faint. (17) Some creatures are by
the Creator designed to live as parasites unaware
of the harm they do to others, but he who in his
will to survive himself causes pain very well
knowing what he is doing to other creatures of
God, lands in his afterlife in AndhakQpa ['the
overgrown well']. With the harm he did to the be¬
ings in question, he will experience that evil him¬
self. Just like the creatures with an inferior body -
the game, the birds, snakes, mosquitos, lice,
worms, flies and whatever - [himself having such
an inferior body,] he in his turn everywhere in the
darkness will be persecuted, hurt and disturbed by
them and then wander around without being able
to find a place to rest. (18) He who in his life eats
whatever he obtained by the grace of God but does
not share it with others and thus neglects the five
forms of sacrifice [to the gods, the wise, the ances¬
tors, the needy and the animals], is just like a
crow. Such a person will in his afterlife fall in the
most abominable hell of Krmibhojana ['to feed on
worms'] where, having landed in a hundred thou¬
sand yojanas wide lake full of worms, he as a
worm himself may feed on and in his turn be eaten
by the other worms, for as many years as that lake
measures in yojanas. Such is the pain that he
causes himself who - without atoning for his sins -
eats food that he did not share and sacrifice. (19)
When one for no apparent reason in this life by
means of theft or violence, takes away gold, gems
and so on from a brahmin or from others, oh King,
one will in his afterlife by the men of Yamaraja be
forced to hold red-hot iron balls and then get his
skin tom off by tongs [because of which that hell
is called Sandamsa, 'tongs hell']. (20) Any person,
man or woman, who in this life approached some¬
one of the same or the opposite sex for illicit [by
law prohibited] sexual intercourse, will in his af¬
terlife be beaten by whips and forced to embrace a
very hot iron image in the form of a man when
one is a woman or in the form of a woman when
one is a man [: Taptasurmi, the hell of 'the red hot
iron statue']. (21) Anyone who in this life indulges
in indiscriminate sexual intercourse [also with
animals e.g.], will in his afterlife land in the hell of
Vajrakantaka-salmall ['the thunderbolt-thorn cot¬
ton tree'] where he, being hung [on thorns], will be
pulled down. (22) They who in this life belonging
to the royalty or the government despite their high
birth transgressed the boundaries of dharma, will
after their death land in VaitaranI ['the river of im¬
petuous passion']. Having broken with the code of
conduct for the ruling class they suffer in the moat
around that hell being eaten by ferocious animals
in the stream here and there. Unable to relinquish
the body because of the strenght of the vitality of
their sin, they are then reminded of their bad deeds
as they are pained in the river of stool, urine, pus,
blood, hair, nails, bones, marrow, flesh and fat.
(23) Those men who in this life as husbands of
lower class women lost their cleanliness, good
behavior and regulated life, and shamelessly be¬
haved themselves like animals, will, when they
have died, land in an ocean full of pus, excrement,
urine, mucus and saliva, and only be able to sub¬
sist on everything that is extremely revolting [: the
Puyoda hell of 'fetid waters']. (24) The leaders be¬
longing to the higher classes - including the brah¬
mins - who in this life keeping dogs or asses take
pleasure in hunting with them, will, killing ani¬
mals other than prescribed, after their death them¬
selves become the target of Yamaraja's men who
will pierce them with arrows [: the hell of
66 Snmad Bhagavatam - The Story of the Fortunate One
Pranarodha, 'smothering the breath']. (25) People
who, in this life being most proud of their wealth
and position, kill animals for their prestige in sac¬
rificing, will in the next world fall into the hell of
Visasana ['the sleeplessness'], where the helpers of
Yamaraja make them suffer and cut them to
pieces. (26) But he who in this life as someone of
the higher classes \dvija ], bewildered by his lusts
causes his wife of the same caste to drink his se¬
men, will because of that sin in his next life be
thrown into a river of semen and be forced to
drink it himself [this is the hell of Lalabhaksa, 'to
have semen for food']. (27) Or those kings and
their servants who in this world as thieves, arson¬
ists and poisoners ransack villages and plunder
caravans, will, after they died, be devoured by the
voracious seven hundred twenty dogs with mighty
teeth of the Yamadutas [: the hell of Sarameyadana
'the dogs' meal']. (28) Also the one who in this life
speaks a lie or bears false witness in business
transactions, in gifts of charity or in other affairs,
will, after his death, head first free fall be thrown
from the top of a hundred yojanas high mountain
in the hell of Avlcimat ['having no water']. There
the arid land consisting of stones waves like a sea
where he, with his body broken everywhere, does
not die, but instead is dragged to the top to be
thrown down again. (29) When a brahmin or his
wife drinks soma-rasa [a sacred intoxicating bev¬
erage] , or when a ruler or a trader in this life in a
state of illusion drinks liquor, while they have
taken a vow [not to], they will all be brought to the
hell where, with a foot on their chest, red-hot mol¬
ten iron will be poured into their mouths [: the hell
of Ayahpana, 'drinking iron'].
(30) Next to that one must consider anyone a liv¬
ing corpse who, being low-born or degraded, in
this life falsely proud failed to be respectful to¬
wards a more honorable person of a higher birth,
austerity, knowledge, good behavior and faithful¬
ness to the principles. After his death, he will,
head first, be thrown in the hell of Ksarakardama
[the 'pool of acrid mud'] to suffer there the sever¬
est agony. (31) Men who in this life sacrificed
other people in worship [of Kali] and the women
who ate men, those kind of murderers will be slain
like animals in the abode of Yamaraja by groups of
punishing Raksasas who, just like those man-
eaters did themselves, will cut them with swords
to pieces, drink their blood and dance and sing
thereto in delight [: the hell called Raksogana-
bhojana, 'to be the food of the devil']. (32) But
persons who in this world lured innocent crea¬
tures, seeking shelter in the forest or the village,
by making them feel safe, but instead caused them
pain by playing games with them, piercing their
bodies or putting them on a leash, those people
after their death can be sure that their own bodies
will be fixed likewise and that they, starved and
thirsty and such, will be tortured from all sides by
sharp beaked birds like herons and vultures so that
they may remember the sins they committed [the
hell of Solaprota, 'pierced by the pike']. (33) Also
those men who, like snakes with an angry nature,
in this life caused pain to others without any ne¬
cessity, will, after their death, fall down in a hell
called DandasOka ['the cudgel in return'] where, oh
King, five- and seven-hooded serpents raise before
them in order to eat them just like mice. (34) Or
they who in this life confine living beings either in
blind wells, in granaries or in caves, will likewise
in their next life be forced to enter the same
places, to be locked up there with poisonous
fumes, fire and smoke [: the hell called Avata-
nirodhana, 'to be thrown in the dark']. (35) Some¬
one who in this life, as a householder, every time
he received guests or visitors, gave them a sinful
look of anger as if he wanted to burn them with
his eyes, for sure will land in the hell meant for
those with a sinful vision, where his eyes will be
plucked out by the powerful beaks of herons, vul¬
tures and crows [the hell of Paryavartana, 'the eyes
plucked']. (36) Also those egoists who with a look
of disapproval regard all with suspicion, whose
heart and face dry up by the thought of expendi¬
ture and loss, and who like evil spirits protecting
their wealth are never happy, will after their death
because of their sinful deeds to protect those
riches and increase their incomes, fall down in a
hell called Suclmukha ['the pin first'], where the
commanders of Yamaraja like expert weavers with
thread and needle will stitch the limbs of the bod¬
ies of those money grabbing ghosts and sinners.
(37) For all those who act against the dharma as I
mentioned and also for those 1 did not mention,
there are, according to the degree of sinfulness, all
Canto 5 67
sorts of hells to fall into. There are many hundreds
and thousands of them in the realm of Yamaraja,
oh King. For those souls of principle and piety
however, who reached the end of their virtue or
vice, there are elsewhere in this world [or in this
universe] new lives to enter [compare B.G. 4: 9
and 3.30: 29]. (38) In the beginning I described to
you the path of liberation [in cantos two and
three]. There I showed you how the Supreme Lord
Narayana in the stories of the Purana could be as
much as the universe that is like an egg divided in
fourteen parts. I described His gross form, consist¬
ing of His energy and qualities, as being directly
the Gigantic Person [the virat-rupa]. He who with
veneration hears, reads or explains that song of the
Supreme Personality of the Supersoul shall, how¬
ever difficult it is to understand, because of his
faith and devotion find his intelligence purified
and arrive at comprehension. (39) Hearing about
both the gross and the subtle form of the Supreme
Lord, the devotee should lead his mind, which is
captivated by the gross form, step by step in con¬
templation to the subtle, spiritual form. (40) Of
this planet earth I have described to you the differ¬
ent realms and regions, the rivers, the mountains,
the sky, the oceans and the direction and positions
of the lower worlds, the hellish worlds and the
higher worlds above them, oh King. How wonder¬
ful is this gross body of the Supreme Controller
wherein the aggregate of all living beings has its
place!'
Thus the fifth Canto of the Srlmad Bhagavatam
ends named: The Creative Impetus.
name Anand Aadhar and provide a link to the
website http://bhagavata.org; adaptation, upload¬
ing and printing is allowed for non-commercial
use and distributing the resulting work can only be
under the same or similar license to this one.
For the different copyrights of the pictures
see the chapter reference at the bottom of each
page at http://bhagavata.org. The Radha-Krsna im¬
age on the front title page is by Indra Sharma.
Email from http://bhagavata.org/email.html.
Reference: For this original translation next to the
Monier Williams Sanskrit dictionary and the
ISKCON site vedabase.net, the Sastrl C.L. Gos-
wami version of the Gita Press has been used. The
source texts, audio read files and music to this
translation one can find following the links from:
http://bhagavata.org/
For relevant links see the Srlmad Bhagavatam
Treasury: http://bhagavata.org/treasury/links.html.
Translation: Anand Aadhar Prabhu,
http://bhagavata. 0 rg/c/ 8 /AnandAadhar.html
Production: the Filognostic Association of The
Order of Time, with special thanks to Sakhya Devi
DasI for proofreading and correcting the manu¬
script.
http://theorderoftime.com/info/guests-friends.html
Copyright: Creative Commons Attribution-
Noncommercial-Share Alike 3.0 Unported License
©2010 Anand Aadhar: one must attribute to the
Krsna Dvaipayana Vyasadeva
SRlMAD BHAGAVATAM
(Bhagavata Purana)
The Story of the Fortunate One
Canto 6
Translated by Anand Aadhar
Third revised edition 11-11-2018
2 Snmad Bhagavatam - The Story of the Fortunate One
CANTO 6:
Prescribed Duties for Mankind
Introduction- 3
1 Dharma and Adharma: the Life of Ajamila- 5
2 Ajamila Delivered by the Visnudutas: the Motivation for the Holy Name- 8
3 Yamaraja Instructs His Messengers-11
4 The Hamsa-guhya Prayers Offered to the Lord by Prajapati Daksa-13
5 Narada Muni Cursed by Prajapati Daksa-17
6 The Progeny of the Daughters of Daksa-20
7 Indra Offends His Spiritual Master, Brihaspati-22
8 The Armor of Mantras that Protected Indra-24
9 Appearance of the Demon Vrtrasura-28
10 The Battle Between the Demigods and Vrtrasura-32
11 The Transcendental Qualities of Vrtrasura-34
12 Vrtrasura's Glorious Death-36
13 King Indra Afflicted by Sinful Reaction-38
14 King Citraketu's Lamentation-39
15 The Sages Narada and Angira Instruct King Citraketu-42
16 King Citraketu Meets the Supreme Lord-44
17 Mother Parvati Curses Citraketu-49
18 Diti Vows to Kill King Indra-52
19 Performing the Pumsavana Ritualistic Ceremony-55
Canto 6 3
Introduction
This book tells the story of the Lord and His in¬
carnations since the earliest records of Vedic his¬
tory, the history of the original culture of knowl¬
edge of India. It is verily the Krsna 'bible' [in San¬
skrit called a samhita ] of the Hindu universe. The
Bhagavad Gita relates to this book like the sermon
on the mountain by Lord Jesus relates to the full
Bible. It has about 18.000 verses contained in 335
chapters and consists of 12 subdivisons of books
that are called Cantos. These books together tell
the complete history of the Vedic culture and
cover the essence of the classical collections of
stories called the Puranas. This specific collection
of Vedic stories is considered the most important
one of all the great eigtheen classical Puranas of
India. It includes the cream of the Vedic knowl¬
edge compiled from all the Vedic literatures as
also the story of the life of Lord Krsna in full
(Canto 10). Lord Krsna constitutes a watershed in
the history between the old Vedic culture and the
'modem' political culture in which the rule of state
no longer automatically is led by the spiritual or¬
der. The book tells the story of His birth, His
youth, all His wonderful proofs of His divine na¬
ture and His superhuman feats of defeating all
kinds of demons up to the great Mahabharat war at
Kuruksetra. In this war the Vedic culture fell down
to be replaced by the fragmented relighiosity we
these days call Hinduism. This leading Purana also
called the 'perfect Purana', is a brilliant story that
has been brought to the West by Srlla A.C. Bhak-
tivedanta Swami Prabhupada, a Caitanya
Vaishnava, a bhakti (devotional) monk of Lord
Visnu [the name for the transcendental form of
Lord Krsna]. He undertook the daring task of en¬
lightening the materialist westerners, the advanced
philosophers and theologians, in order to help
them to overcome the perils and loneliness of im-
personalism and the philosophy of emptiness.
For the translation the author of this internet ver¬
sion has consulted the translations of C.L Gos-
wami. M.A., Sastrl (from the Gita Press, Go¬
rakhpur), the parcimpara [disciplic succession]
version of Srlla Visvanatha Cakravarti Thakura
and the later version of this book by Srlla A.C.
Bhaktivedanta Swami Prabhupada. The latter
translators as acaryas [guru teaching by example]
of the age-old Indian Vaishnava tradition are rep¬
resentatives of a culture of reformation of the de¬
votion for God or bhakti, the way it has been prac¬
ticed in India since the 16th century. This reforma¬
tion asserts that the false authority of the caste sys¬
tem and single dry book knowledge is to be re¬
jected. Sri Krsna Caitanya, also called Caitanya
Mahaprabhu (1486-1534), the avatara [an incar¬
nation of the Lord] who heralded this reform, re¬
stored the original purpose of developing devotion
unto the person of God and endeavored in particu¬
lar for dissemination of the two main sacred scrip¬
tures expounding on that devotion in relation to
Krsna as the Supreme Personality of Godhead.
These scriptures are the Bhagavad Gita and this
Bhagavata Purana, that is also called the Srlmad
Bhagavatam, from which all the Vaishnava
acaryas derived their wisdom for the puipose of
instruction and the shaping of their devotion. The
word for word translations as also the full text and
commentaries of this book were studied within
and without the Hare Krsna temples where the
teaching of this culture takes place. The purpose of
the translation is first of all to make this glorious
text available to a wider audience over the Inter¬
net. Since the Bible, the Koran and numerous
other holy texts are readily available, the translator
meant that this book could not stay behind on the
shelf of his own bookcase as a token of material
possessiveness. When we started with this en¬
deavor in the year 2000 there was no proper web
presentation of this book. Knowledge not shared is
knowledge lost, and certainly this type of knowl¬
edge, which stresses the yoga of non-
possessiveness and devotion as one of its main
values could not be left out. The version of Swami
Prabhupada is very extensive covering some 2400
pages of plain fine printed text including his com¬
mentaries. And that were only the first ten Cantos.
The remaining two Cantos were posthumously
published by his pupils in the full of his spirit. I
thus was faced with two daring challenges: one
was to concatenate the text or make a readable
running narrative of the book that had been dis¬
sected and commented to the single word and the
4 Srimad Bhagavatam - The Story of the Fortunate One
second challenge was to put it into a language that
would befit the 21st century with all its modem
and postmodern experience and digital progress of
the present cultural order of the world, without
losing anything of its original verses. Thus another
verse to verse as-it-is translation came about in
which Visvanatha's, Prabhupada's and Sastrl's
words were pruned, retranslated and set to the un¬
derstanding and realization of today. This realiza¬
tion in my case originated directly from the disci-
plic line of succession of the Vaishnava line of
acaryas as also from a realization of the total field
of indian philosophy of enlightenment and yoga
discipline as was brought to the West by also non-
Vaishnava gurus and maintained by their pupils.
Therefore the author has to express his gratitude to
all these great heroes who dared to face the ada¬
mantine of western philosophy with all its doubts,
concreticism and skepticism. Especially the pupils
of Prabhupada, members of the renounced order
(; sannydsTs ) who instructed the author in the inde¬
pendence and maturity of the philosophy of the
bhakti-yogis of Lord Caitanya need to be men¬
tioned. I was already initiated in India by a non-
Vaishnava guru and have been given the name of
Swami Anand Aadhar ('teacher of the foundation
of happiness'). That name the Krsna community
converted into Anand Aadhar Prabhu ('master of
the foundation of happiness') without further
ceremonies of Vaishnava initiation (apart from a
basic training). With the name Anand Aadhar I am
a withdrawn devotee, a so-called vanciprcista, who
does his devotional service independently in the
silence and modesty of his local adaptations of the
philosophy.
In most cases the word for word translations and
grammatical directions of Srlla A.C. Bhak-
ti vedanta Swami Prabhupada/ISKCON,
Visvanatha Cakravarti Thakura and C.L. Gos-
wami. M.A., Sastrl have been followed as they
were used in their translations and I have checked
them with the help of the Monier-Williams San¬
skrit Dictionary [see the file of the terms used]. In
footnotes and between square brackets [ ] some¬
times a little comment and extra info is given to
accommodate the reader when the original text is
drawing from a more experienced approach. On
the intemetsite bhagavata.org of this book, my
version refers to the version of Prabhupada that is
linked up at each verse together with my own pre¬
vious version so that it is possible to retrace at any
moment what I have done with the text. This is in
accordance with the scientific tradition of the
Vaishnava community.
For the copyright on this translation the so-called
Creative Commons Attribution Noncommercial-
Share Alike 3.0 Unported License has been cho¬
sen. This means that one is free to copy, distribute
and alter the text on the condition of attribution
(refer to the name of Anand Aadhar and to my
website address bhagavata.org), that the resulting
work can only be distributed under the same or
similar license to this one and that one cannot use
the text for commercial puiposes. Lor all other
usage one will have to contact the translator.
With love and devotion,
Anand Aadhar Prabhu,
Enschede, The Netherlands, April 17, 2012.
Canto 6 5
Chapter 1
Dharma and Adharma: the Life of
Ajamila
(1) Sri Parlksit said: 'Oh great devotee, in the be¬
ginning [in the second canto] you described how,
following the path of finding liberation by renun¬
ciation [nivrtti marga], one with the spirit of the
Absolute ['with Brahma'] in the process of yoga
gradually puts an end to the cycle of rebirth. (2)
With one's attention focussed on the three modes
of nature, oh sage, one is time and again caught in
the clutches of the material world where there is a
constant renewal of forms. (3) The hells belonging
to the different sorts of impiety were by you de¬
scribed [in the fifth canto] as also the period of the
first Manu, the son of Brahma, Svayambhuva [in
the fourth canto]. (4-5) You described the charac¬
ter and the dynasties of Priyavrata and Uttanapada
as also the different realms | dvTpas ], regions
[varsas ], oceans, mountains, rivers, gardens and
trees of the earthly sphere and the characteristics
and measurements of the luminaries and the lower
worlds created by the Almighty Lord. (6) Please
explain to me now, oh man of great fortune, what
a human being must do in this world in order not
to undergo all these sorts of terrible conditions of
heavily suffering in hell.'
(7) Sri Suka said: 'When someone in this life does
not take the necessary countermeasures, when one
is not of proper atonement after having engaged
wrongly in the mind, in one's expressions and with
one's body [one's 'hands' or with one's marriage],
such a person after having died, undoubtedly will
end up in [one of] the different types of hell of
terrible suffering I formerly described. (8) Before
one has died and before one's body is too old and
decrepit, one should therefore in this world as
soon as possible endeavor to atone for one's sins
with a proper estimate of their gravity, just like
an experienced physician determines the cause in
order to treat a disease.'
(9) The king said: 'What is the value of atonement
when one cannot control oneself, despite hearing
and seeing about it and knowing how harmful to
oneself [and others] it is to act badly? (10) Some¬
times ceasing with the sin, sometimes engaging in
it again, 1 consider the process of atonement quite
useless. It is like with an elephant covering itself
with dust after coming out of the water.'
(11) The son of Vyasa said: "By countering one
[fruitful] deed with another deed [with compensa¬
tions] there is indeed no end to that action when
there is a lack of [self-]knowledge. Sins are only
atoned for after [self-]searching, after investiga¬
tion [also: discussions, confessions or psychother¬
apy; vimarsana ]. (12) Those who eat the right
food will not be plagued by all kinds of diseases,
similarly the one who manages to discipline him¬
self [in niyama], oh King, will more and more
qualify for well-being and happiness. (13-14) By
means of voluntary penance and chastity, by
equal-mindedness and sense control, by sacrificing
[charity] and truthfulness, by inner and outer
cleanliness, by refraining from violence and abuse
and by self-restraint [by means of mantra medita¬
tion e.g.], they who, endowed with faith and
knowledge of dharma, are calm and steady in their
actions, words and intelligence, put an end to all
kinds of sin, however great and abominable, the
way a fire consumes a bamboo forest. (15) Some
who rely on nothing but unalloyed devotion [*]
unto Vasudeva, manage to destroy all their bad¬
ness completely, just like the sun dissipates fog.
(16) A man full of sin, oh King, is certainly not as
much purified by penance and such as the devotee
is, who surrendered his life to Krsna in dedicated
service unto the person [the representative] of God
[in particular the accirya, see also 5.5: 10-13]. (17)
In this world the most appropriate path is the safe
path that free from fear is followed by the well-
behaved and auspicious devotees who are of full
surrender to Narayana. (18) All the atonement well
performed by someone who is not devoted to
Narayana, will not purify, oh King, the same way
the water of all rivers cannot purify a liquor jar.
(19) Once the mind is of full surrender to the two
lotus feet of Lord Krsna, one is of the right atone¬
ment; one will, attached to His qualities, then
never encounter in this world - or even in one's
6 Srimad Bhagavatam - The Story of the Fortunate One
resounding voices. (32) The messengers of Ya¬
maraja thus being thwarted replied: 'Who do you
all think you are to oppose the authority of the
King of Dharma? (33) Whose servants are you,
where are you from and why have you come here?
Why do you stop us in this? Do you belong to the
demigods, the lesser gods or to the perfected
souls? (34-36) You all, with your lotus-like eyes,
yellow garments, helmets, glittering earrings and
lotus flower garlands; you all, looking so young
and beautiful with your four arms, bow, quiver of
arrows and the decoration of a sword, club, conch,
disc and lotus flower, you dissipate in all direc¬
tions the darkness with the effulgence of the light
emanating from you. For what reason do you deny
us, the servants of the Maintainer of Dharma?’
dreams - Yamaraja and his servants
carrying the noose [compare B.G.
18: 66], (20) Concerning this the ex¬
ample is given of a very old story of
a discussion between the servants of
Visnu and Yamaraja. Please let me
tell you about it.
(21) Once in the city of Kanyakubja
there was a brahmin named Ajamila
who, as the husband of a maidser¬
vant, had lost his way in association
with her and therefrom no longer
endeavored for the truth. (22) He had
resorted to reprehensible activities as
arresting and robbing people and
cheating. Thus he maintained his
family in a most sinful way and
caused others a lot of trouble. (23)
Caring for her sons this way manag¬
ing his existence, oh King, the great
lapse of time passed of eighty-eight
years of his life. (24) He, as an old
man, had ten sons and the youngest
of them, held very dear by the father
and mother, was addressed by the
name of Narayana. (25) The little
boy was the apple of his eye and the
old man enjoyed it very much to wit¬
ness his prattling and playing. (26)
As he ate, drank and chewed he, con¬
trolled by his affection, also fed the
child and gave it something to drink, but, foolish
as he was, he failed to notice that his life drew to a
close. (27) When the time of his death arrived he,
who had lived in ignorance, thus had a mind fixed
on his little son who carried the name of
Narayana. (28-29) He saw how three characters
approached him with fearful features, twisted
faces and their hairs standing on end, who, with
the noose in their hands, were ready to take him
away. Terrified and with tears in his eyes he thus
loudly called for his nearby playing child named
Narayana. (30) The moment Visnu's servants
heard the name of the Lord, their master, from the
mouth of the dying man, oh King, they came im¬
mediately. (31) As the messengers of death were
pulling Ajamila away from the heart of the maid¬
servant's husband, the VisnudOtas forbade it with
Canto 6 7
(37) Suka said: 'Thus being addressed by the Ya-
madotas they, who followed the word of
Vasudeva, replied with a smile, saying the follow¬
ing with voices resounding like rumbling clouds.
(38) The Visnudutas said: 'If you really are all the
servants of the King of Dharma, then just tell us
what the principles of dharma and the characteris¬
tics of adharma are. (39) How and where should
punishment be administered, and are all or only
some human beings who take advantage of others
punishable?'
(40) The YamadQtas said: "Dharma or religious
principles is what is prescribed in the Vedas, ad¬
harma is the opposite. The Vedas are Narayana
Himself and originated from Him alone, so we
have heard. (41) All that manifested with its spe¬
cific qualities, names, activities and forms has by
Him been created from His position in heaven, by
means of [the interaction of] the basic material
qualities of passion, goodness and slowness.
(42) The sun, the fire, the sky, the air, the gods, the
moon, the evening, the day and the night, the di¬
rections, the water and the land are all evidence of
the personal dharma [the very nature] of the em¬
bodied living entity [see also B.G. 8: 4]. (43) Ad¬
harma [in the sense of going against nature] with
all these [witnessing natural divinities], is recog¬
nized as the form of behavior qualifying for retri¬
bution, for the reaction deemed appropriate for all
the actions of offenders that deserve punishment.
(44) They who under the influence of the natural
modes are engaged in actions motivated for re¬
sults, can be of good, pious deeds as also of deeds
directly opposite to that, oh pure souls, but no em¬
bodied soul can exist without engaging in action.
(45) The extent to which someone in this life is of
certain righteous or bad deeds, assures him in his
next life of the enjoyment or suffering that is their
result [compare B.G. 14: 18]. (46) The way one
here in this life among the living beings, oh best of
the demigods, experiences the different effects of
the basic qualities of matter - in the form of their
three attributes [viz. knowledge, movement and
inertia] - one may expect to have a similar experi¬
ence elsewhere [in another world]. (47) Just as the
present time carries the characteristics of what was
and what will become, someone's present birth
likewise is indicative of the dharma and adharma
of what one did and will be doing. (48) The god¬
head [of Yamaraja] is a great Lord as good as
Brahma; he in his abode sees before his mind's eye
the form one previously had and then understands
what one's future will be. (49) Just l ik e someone
who, with what he projects in his sleep, has lost
the awareness of what precedes or follows that
dream, one is equally unaware of a life before or
after this [present] birth. (50) With the five work¬
ing senses, the five senses of perception and their
five objects engaged in pursuing his goals, he with
his mind as the sixteenth element is of awareness.
But as the one [soul, as a person] he himself con¬
stitutes the seventeenth element in enjoying the
threefold nature of reality [see also B.G. 3: 42-43].
(51) With that sixteen part subtle body [the lingo]
as a result of the three forces of our greater nature,
the living entity is subjected to a [difficult to over¬
come] repeated series of births [transmigration or
samsrti] in which it experiences jubilation, lamen¬
tation, fear and misery. (52) The embodied soul,
lacking in awareness for not being in control of his
senses and mind, is against his will led to actions
for the sake of his own material interests; thus be¬
ing bewildered he, like a silkworm, weaves him¬
self in[to the cocoon of] his own karma. (53) No
one can exist but for a moment without doing
something. One is by the three modes automati¬
cally forced to perform the fruitful actions belong¬
ing to one's nature. (54) On the basis of the imper¬
ceptible, unknown cause of that so very powerful
personal nature, from the womb of the mother and
the seed of the father, the gross and subtle body
finds its existence to their likeness [see also B.G.
8: 6]. (55) Because of this association with mate¬
rial nature the position of the living entity has
turned into an awkward one [of forgetfulness], but
if one but for a short while manages to enjoy the
association of the Lord, that problem is overcome.
(56-57) This man [Ajamila] well versed in the
Vedas, of a good character and good conduct, was
[initially] a reservoir of good qualities. He consci¬
entiously, mild, controlled and truthful kept to his
vows and knew his mantras. He was neat and
clean, of the greatest esteem in service of the guru,
the fire god, his guests and members of the house¬
hold and was free from false pride, friendly to all,
faultless, non-envious and of the finest choice of
8 Snmad Bhagavatam - The Story of the Fortunate One
words. (58-60) Some day this brahmin following
the orders of his father, went into the forest to col¬
lect fruits there, flowers, samit and kusa [types of
grass]. On his way back he saw some stidra very
lusty engaged with a promiscuous maidservant
who, drunken because of maireya nectar [a drink
made from the soma flower], intoxicated rolled her
eyes to and fro. Under the influence her dress had
slackened and he, unashamed having fallen from
proper conduct, stood close to her singing and
laughing having a good time with her. (61) When
Ajamila saw her with the with turmeric decorated
arm of the lusty stidra around her, he all of a sud¬
den with a heart full of lust fell victim to bewil¬
derment. (62) From within trying to regain con¬
trol, he reminded himself of what was taught, but
agitated as he was by Cupid he failed to restrain
his mind. (63) Provoked by the sight he, who in
his bewilderment stood senseless, resembled a
planet in eclipse. With his attention focussed on
her he [that very moment] gave up his dharma
completely. (64) He decided that he would please
her as far as the money allowed he had from his
father. To keep her satisfied he thus catered to
every material desire that came to her mind. (65)
His youthful wife, the brahmin daughter of a re¬
spectable family he had married, he in his sin
abandoned directly after his mind was caught by
the looks of the unchaste woman. (66) Doing
whatever possible he in his weakness properly or
else improperly procured the money needed to
maintain the family consisting of her and her
many children. (67) Because this man acted so
irresponsibly and broke with all the rules of the
sastra, for a long time sinfully passing his time
impiously with filthy practices, he was most con¬
demned. (68) Not having atoned for his perpetual
sinning, we will take him to the presence of the
Lord of Punishment, where being chastised he will
find purification.'
*: In this regard Srlla Jlva GosvamI comments that
bhakti may be divided into two divisions: (1) san-
tata, devotional service that continues incessantly
with faith and love, and (2) kadacitkT, devotional
service that does not continue incessantly but is
sometimes awakened. Incessantly flowing devo¬
tional service ( santata ) may also be divided into
two categories: (1) service performed with slight
attachment and (2) spontaneous devotional serv¬
ice. Intermittent devotional service ( kadacitkT)
may be divided into three categories: (1)
ragabhasamayT , devotional service in which one
is almost attached (2) ragabhasa-sunya-svarupa-
bhuta, devotional service in which there is no
spontaneous love but one likes the constitutional
position of serving, and (3) abhasa-rtipa, a slight
glimpse of devotional service.
Chapter 2
Ajamila Delivered by the Visnudutas:
the Motivation for the Holy Name
(1) The son of Vyasadeva said: 'Oh King, after the
servants of the Supreme Lord had heard what the
Yamadutas said, they replied as experts in the doc¬
trine. (2) The Visnudutas said: 'Alas, how painful
it is to see how irreligion affects the community of
the knowers of dharma, to see how from those
being allotted the task, sinless people unnecessar¬
ily have to undergo punishment. (3) To whom
must the citizens turn for shelter if there is iniquity
among those who as their protectors, endowed
with all good qualities and equal to all, [want to]
defend the law? (4) Whatever the better man does
is copied by the rest of the population, whatever
he does is by the general public accepted as the
standard to follow [see also B.G. 3: 21], (5-6) The
common people, not knowing what exactly would
be dharma or adharma, lie their head on his lap to
sleep in peace. How can a respectable person who
kindly disposed towards everyone enjoys the trust
of the living beings, cause pain to the ignorant
mass that as a [herd of] animal[s] surrendered to
him in good faith and friendship? (7) This person
here has already atoned for the sins of millions of
births because he, being helpless, chanted the holy
name of the Lord. That is the way to find the for¬
tune of the Lord. (8) When he said 'Oh Narayana,
please come', he, thus pronouncing the four sylla¬
bles [na-ra-ya-na], realized the complete atone¬
ment for all the mischief he as a sinner perpe¬
trated. (9-10) Irrespective the gravity of the sin
one might have committed as a thief, an alcoholic,
as someone who betrays a friend, as a killer of a
Canto 6 9
brahmin, as someone who lusted for his guru's
wife or as a murderer of a woman, a king, cows or
one's father, or as any other type of sinner, one
will have the attention of Lord Visnu because of
one's concern with His name. He [Visnu] consid¬
ers the chanting of the holy name the perfection of
atonement [*]. (11) A sinner is not to the same
degree purified by the atonement of keeping to the
vows brahminically prescribed, as he is by uttering
the syllables of the name of the Lord, for that
repetition brings to mind the qualities of Utta-
masloka [the Lord Glorified in the Scriptures,
compare 6.1: 16]. (12) Because the heart, despite
one's penance, is not completely purified [when
one does not chant His name], the mind will tire
itself again on the path of temporary matters. They
who are seriously interested in putting an end to
their karma [see B.G. 4: 16], thus purify their exis¬
tence by repeating the glories of the Lord [com¬
pare 1.2: 17]. (13) Therefore, do not try to take
this man with you. Because he on his deathbed
pronounced the name of the Supreme Lord, he has
already put behind him all his sins [see also B.G.
7: 27 and 8: 5]. (14) Know that, whether one does
it for other purposes, for fun, as entertainment or
just casually, employing the name [of the Lord] of
Vaikuntha carries an unlimited capacity to neutral¬
ize sin. (15) A person who has fallen, slipped, bro¬
ken his bones, has been bitten, was plagued by a
disease or struck otherwise, does not deserve a
hellish life when he thereto happened to pro¬
nounce [the name] of the Lord [see also B.G. 8:
6], (16) Great sages well versed in the matter pre¬
scribe heavy and light penance for [respectively]
heavy and light sins. (17) But to their word van¬
quishing all the sinfulness by austerity, charity and
vows and such, does not dissolve the effects of
adharma in the heart [to have material desires or
being conditioned]. That is attained [only] by serv¬
ing the Lord's feet. (18) Consciously or involun¬
tarily chanting the name of Uttamasloka burns to
ashes the sins of a person, just like fire does with
dry grass. (19) A mantra uttered, just l ik e a power¬
ful medicine taken, manifests its potency even
when it somehow or other is used the proper way
by an ignorant person.'
(20) Sri Suka said: 'They [the VisnudQtas], thus
perfectly making sure what dharma is in terms of
devotional service, oh King, released him from the
noose of Yamaraja and rescued him from the
clutches of death. (21) Oh subduer of the enemies,
the YamadQtas, thus put in their place, went to the
abode of Yamaraja to inform him faithfully in de¬
tail about everything that had passed. (22) The
brahmin released from the noose, now free from
fear, regained his composure and, most pleased to
see them, offered his respects bowing his head
before the servants of Visnu. (23) But the servants
of the Supreme Personality understanding, oh sin¬
less one, that he wanted to say something, sud¬
denly disappeared from sight. (24-25) Ajamila
who, because of the talks of Visnu's and Ya-
maraja's servants about Lord Hari, had learned
more about what being pure of dharma in relation
to the Lord [the Bhagavatam] meant, how that is
described in the three Vedas and how someone
conditioned by the modes of nature in devotion
unto the Supreme Lord immediately finds purifica¬
tion by listening to the glorification of His name,
greatly regretted all the evil deeds he remembered:
(26) 'Alas, because I lost the control over myself
making babies with this low class woman, I de¬
stroyed all my brahminical qualities and ended up
in utter misery. (27) Honest men will condemn
him who has abandoned his chaste young wife to
associate with an unchaste maid given to drinking.
Doomed I am having fallen in sin and having de¬
famed my family! (28) My helpless old father and
mother with no other relative to look after them,
were distressed when I, as ungrateful as a classless
person, alas gave up on them. (29) Clearly I will
fall into the most terrible hell where those, who
full of lust broke with the dharma, have to undergo
the retribution of Yamaraja. (30) Have I been
dreaming or did I witness a miracle here? Where
have all those gone now who were dragging me
away with the noose in their hands? (31) And
where have those four perfect personalities of
extreme beauty gone to who released me when
I, being captured in ropes, was carried away to
hell? (32) Because of seeing these exalted
devotees, matters for me had to take a positive
turn, despite my misfortune. (33) How else would
a man, impurely engaged with a lower class
woman, on his deathbed be capable of having his
tongue speak the holy name of the Lord of
Vaikuntha? (34) Where am I, as a cheater, sinner
10 Snmad Bhagavatam - The Story of the Fortunate One
personified and a shameless destroyer of his own
culture, with this all-auspicious name of Lord
Narayana? (35) I, who was thus engaged, am de¬
cided to gain control over my senses, mind and
breath, so that my soul not again will drown in the
darkness of ignorance. (36-37) Freeing myself
from this bondage to karmic actions because of
ignorance and lust, I will be a self-realized, most
kind, merciful and peaceful friend of all living
entities and will disentangle my soul from the
trap of being caught in maya in the form of a
woman, a woman who, in my fallen state, played
with me like with a pet animal. (38) Thus giving
up on the T and 'mine' of the body and the matters
related to it, I will, without the falsehood, in medi¬
tation on the puipose, devote my mind to the Su¬
preme Lord by means of the purifying singing of
His name and such.'
(39) Freed from all bondage by only a moment
associating with the saintly devotees, he thus re¬
linquished the idea of a material life and went to
the place where the Ganges enters the plains
[Hardvar as 'the doorway to Hari']. (40) Residing
there in an abode for disciplining the spirit [an
ashram or temple] he, engaging in yoga exercises,
turned inwards away from his senses and fixed his
mind on the true self. (41) Fully absorbed in that
self he detached himself from the [direction of] the
modes [from time], and devoted himself to the
Absolute in the form of the Lord who is pure con¬
sciousness. (42) As soon as his mind and intelli¬
gence found their anchor, he saw in front of him
the very same [four divine] personalities he for¬
merly had seen, whereupon the brahmin reveren¬
tially bowed his head. (43) At that holy place at
the Ganges seeing them, he immediately gave up
his vehicle of time, his body, to assume the origi-
Canto 6 11
nal spiritual form [ svarupa ] befitting an associate
of the Lord. (44) The man of knowledge, together
with the servants of the Lord, then boarded a ce¬
lestial chariot [ vimana ] made of gold and went to
heaven where the husband of the Goddess of For¬
tune [Visnu] resides. (45) He who had forsaken all
dharma, who had married a low class maid, had
fallen into abominable activities, had broken with
all his vows and had landed in a hellish life, thus
immediately found liberation the moment he relied
on the name of the Supreme Lord. (46) In order
not to get attached again to fruitful activities there
is, for persons desiring to escape from material
bondage, therefore no better means to cut with the
karmic consequence than the repeated singing of
the name of Him who is the refuge of all holy
places. All other means lead to a mind contami¬
nated by passion and ignorance. (47-48) Any per¬
son who with faith hears about or with great devo¬
tion recounts this confidential history, which frees
one from all sins, will not be judged by the ser¬
vants of Yamaraja and be led to hell, but will be
welcomed in the spiritual world of Visnu, what¬
ever inauspicious thing [he did in his material
life]. (49) When Ajamila at the time of his death
by holding on to the name of the Lord went to
heaven, even though he meant his son, then what
would that mean for the one who with love and
faith holds on to the name?"
*: It is this verse that acaryas like Srlla Visvanatha
CakravartI Thakura of the disciplic succession
quote to give scriptural support to the argument
that chanting the holy name will immediately
cleanse oneself of all sins: it is how one calls for
the Lord’s protection. It is His dharma to do so
and He will even incarnate for it if necessary as he
explains in the Gita (4: 7). He also came down in
the form of Lord Caitanya, for this reason being
prayed for by Sri Advaita. He thus reinstated the
necessity of this Bhagavatam and the chanting of
the holy name, for the sake of the religious reform
of the people of our modem time.
Chapter 3
Yamaraja Instructs His Messengers
(I) The king said: 'What was the reply of the god,
the King of Dharma, Yamaraja, after he had heard
what his servants had to say about the obstruction
of his order when they were defeated by the ser¬
vants of the Slayer of Mura [Krsna], He who rules
all people of the world? (2) Oh rsi, this thwarting
of the order of a god like Yamaraja was a thing
unheard of. 1 am convinced that no one but you,
oh sage, can remove the doubts of the people con¬
cerning this matter.'
a /
(3) Sri Suka said: 'The servants of death, oh King,
whose plans had been frustrated by the men of the
Supreme Lord, informed their master Yamaraja,
the ruler of the city of Samyamanl [as follows]. (4)
The Yamadutas said: 'How many controllers are
there factually in this material world, oh master,
who are the ones responsible for the consequences
of performing the three kinds of activities [karma,
akarma and vikarma or profit, non-profit and
criminal, see B.G. 4: 17]? (5) Given the many
authorities in this world to chastise the sinner or
not, for whom would there be [the bitterness of]
death [when one is brought before you] and for
whom [the nectar of] immortality [of Vaikuntha]?
(6) Considering the diversity of rulers over the
many karmls [profit-minded persons] in this
world, should there not be one central administra¬
tive rule, like one has with the different heads of
state departments? (7) In that sense you would be
the one supreme master and ruler over all beings,
including the other controllers; you would be the
master of punishment to tell right from wrong in
human society. (8) But in this world none of that
can be found, now your order, the punishment you
ordained, has been contested by four of the most
magnificent and perfect beings. (9) They forcibly
cut the ropes and released this sinner who by us
according to your order was taken to the places of
requital. (10) About those who so quickly arrived
and said 'Do not fear', when the word 'Narayana'
was uttered, we would like to hear from you,
please.'
(II) The son of Vyasadeva said: 'He, Lord Ya¬
maraja, the controller of all living entities, thus
being questioned replied his servants, pleased as
12 Srimad Bhagavatam - The Story of the Fortunate One
he was to be reminded of the lotus feet of the
Lord. (12) Yamaraja said: 'Superior to me there is
another one, another Lord, who is as the waip and
woof of cloth to all the mobile and immobile liv¬
ing beings. In Him the entire cosmos is found and
of Him there are the partial aspects of the mainte¬
nance [Visnu], creation [Brahma] and destruction
[Siva] of this universe. The entire creation is con¬
trolled by Him like a bull is by a rope through its
nose. (13) The way one ties oxen to a rope, He ties
the people with different basic denominations and
duties [of varna and asrama ] to His word [the Ve-
dic knowledge], according to which they scrupu¬
lously carry their offerings to Him. (14-15) 1 my¬
self, the Lord of death, Indr a the king of heaven,
Nirrti of chaos, Varuna of water, Candra of the
moon, Agni of fire, Siva of destruction, Pavana of
the air, Brahma of creation, SOrya of the sun,
Visvasu of beauty [see 4.18: 17], the eight Vasus
of goodness, the Sadhyas of cultivation, the Ma-
ruts of the wind, the Rudras of anger, the Siddhas
of perfection and the other souls creating order in
the universe, as also immortal rulers like Brhaspati
and sages like Bhrgu, have, despite being ruled by
goodness and being free from [the lower qualities
of] passion and ignorance, under the influence of
His may a no knowledge of His motives. And how
much more would that not apply to others besides
them? (16) He, the Supersoul present in the heart
of all living beings, can factually not be seen or
known through the senses, the mind, the breath or
by means of ideation and words, just like the dif¬
ferent parts of the body cannot see the eyes watch¬
ing over them [compare B.G. 7: 26], (17) The at¬
tractive servants of the independent, transcenden¬
tal Lord ruling everything, the Master of Maya,
the Great Soul, generally move around in this
world with His physical qualities and nature. (18)
Visnu’s servants, the Visnudutas, who are worshi¬
ped by the enlightened souls, have forms rarely
seen that are most wonderful to behold. They pro¬
tect the mortals devoted to the Lord from enemies
and from my men, so that they are protected from
practically every side. (19) The great rsis, the
gods, the best of perfection and also the demons,
the humans including the ones founded in knowl¬
edge [the Vidhyadharas] and the celestial singers
[the Caranas] and such, have no knowledge of the
[full of] dharma that is enacted by the Supreme
Lord in person. (20-21) Lord Brahma, Narada,
Lord Siva, the four Kumaras, Kapila, Manu,
Prahlada, Janaka, Bhlsma, Bali, the son of Vyasa
[Suka] and I myself [Yamaraja]; we, these twelve
[mahajanas], have knowledge of the bhagavata-
dharma [the emancipation in surrender to the Su¬
preme Lord] my dear servants, that is most confi¬
dential, transcendental and hard to grasp. He who
understands it achieves eternal life [compare 3.32:
2 and B.G. 18: 66]. (22) We all recognize that for
the people living in this material world the yoga of
devotion unto the Supreme Lord, beginning with
the singing of the holy name, constitutes the su¬
preme dharma. (23) Just consider, my sons, how
by pronouncing the holy name of the Lord, even
Ajamila was delivered from the noose of death.
(24) Even this sinner Ajamila attained liberation
when he, at the moment of his death, innocently
with 'Narayana' called for his son. This much of
the congregational singing of the qualities of His
names and deeds is enough [as proof of goodwill]
to remove the sins of man. (25) Great personalities
practically always do not know this [truth, this
lead], for their minds got bewildered by may a, the
illusory energy of the goddess, and because their
intelligence to a great extend was dulled by the
burden of the fruitful activities and the sweetness
of the flowery language of sacrificing as pre¬
scribed [in the three Vedas, see also B.G. 2: 42-
43], (26) Knowing this, sharp-minded souls with
all their heart take to the yoga of loving the Su¬
preme and Unlimited Lord. Such persons therefore
do not deserve my punishment. And if there would
be any fall down of them, that also will be de¬
stroyed by the high praise they voice. (27) They,
the devotees, who with an equal vision are of sur¬
render to the Supreme Lord and whose sacred his¬
tories are proclaimed by the demigods and per¬
fected souls, you should never approach, for they
are fully protected by the mace of the Lord. It is
not to us to punish them, just as it is not given to
time itself [to tell right from wrong]. (28) Com¬
munities of transcendental swanlike souls, who
free from material attachment are of self-
realization, continuously relish the honey of the
lotus feet. [But] they who enjoy a household life in
desires of attachment, are on the path that leads to
hell. Bring those before me who in their falsehood
turned against Mukunda, the Lord of Liberation
&
Canto 6 13
[compare 2.1: 4], (29) They who run from the
truth and fail in their duties unto Lord Visnu, they
whose tongues never express the names and quali¬
ties of the Supreme Lord, who do not carry Him in
their heart or remember His lotus feet and not
even once bowed their heads to Krsna [in a temple
e.g., see B.G. 4: 4-6], bring them all before me.
(30) I pray that He, the Supreme Lord, the original
and oldest person Lord Narayana, will excuse me
for the impudence of my servants. We, me and my
men, acted in ignorance and therefore we with
folded hands beg the most venerable, all-
pervading Personality of Godhead for forgiveness.'
a /
(31) [Sn Suka said:] 'Therefore, oh descendant of
Kuru, understand that the glorification of Lord
Visnu [in particular singing His name in congrega¬
tion; sahkirtana ] is the ultimate
form of atonement, the best that
one can do in the world to deal
with one's sins, however great
they are. (32) The hearts of those
who always listen to and sing
about the heroism of the Lord that
wipes away all sin, are by their
devotional service, their bhakti,
very easily purified, while such a
thing is not as easily brought
about when one is [merely] of
vows and rituals. (33) He who
holds on to the honey of Krsna's
lotus feet, will not again desire to
enjoy the illusory quality of na¬
ture [maya] that brings distress.
Anyone else however, who en¬
chanted by lust tries to do some¬
thing to cleanse the passion out of
his soul, will surely find the pas¬
sion reappear.
(34) The servants of Yamaraja by
the words of their master being
reminded of the greatness of the
Lord, thus all stood perplexed.
From then on, oh King, they
feared to see the person, the
devotee, who is fearless because
of taking shelter of the Infallible
One. (35) When the most powerful sage, the son
of Kumbha [Agastya Muni] resided in the Malaya
mountains and worshiped the Lord, he told me this
most confidential history.'
Chapter 4
The Hamsa-guhya Prayers Offered to
the Lord by Prajapati Daksa
(1-2) The king said: 'You briefly explained to me
the generation of the gods, the demons and the
human beings, the serpents, the beasts and the
birds during the rule of Svayambhuva Manu [see
canto 3]. I would like to hear from you a more
detailed account of this matter, my lord, as also an
14 Snmad Bhagavatam - The Story of the Fortunate One
account of the potency of the transcendental Su¬
preme Lord, by which that secondary creation was
generated.'
a
(3) Sri Suta said: "Oh best of the sages [assembled
at Naimisaranya see canto 1.1], the son of Vyasa,
the great yogi thus hearing about the king's re¬
quest, praised him and gave an answer. (4) Sri
Suka said: 'When the Pracetas, the ten sons of
King Praclnabarhi, returned from [their prolonged
meditation] near the ocean, they saw that the en¬
tire planet was overgrown by trees [see 4.24, 4.30,
4.31], (5) Aggravated because of their austerities
they got angry about the trees [and the agriculture
that was neglected in their absence] and kindled,
with the air from their mouths, a fire to burn down
the forests. (6) Seeing how all the trees were
burned by the blazing fire, oh son of Kuru, the
king of the forest, the great [moon god] Soma,
spoke as follows in order to pacify their anger.
(7) 'Do not burn the poor trees to ashes, oh fortu¬
nate souls! Since you are known as the protectors
of the living beings, it is your duty to strive for the
[welfare and] growth of all of them. (8) Do not
forget that the Supreme Personality, the Lord, the
original, unchanging Father and almighty protec¬
tor, created all the trees, plants and herbs to serve
as food. (9) The immobile living beings serve
[with their fruits and flowers] as food for the
winged ones and those without limbs [like the
grasses] serve as food for the ones with legs with¬
out hands or paws. The four-legged in their turn
are there for the animals with claws and the bipeds
[to serve with respectively their flesh and milk],
(10) Your father and the God of Gods, oh sinless
souls, ordered you to generate offspring. Flow then
[for the love of God,] can you burn the trees to
ashes [that sustain all living beings]? (11) Like
your father, grandfather and great-grandfather did,
just follow the path of the saints and subdue the
anger that has risen in you! (12) The ruler protects
his subjects, like parents who are friends to their
children, like eyelids that protect the eyes, like a
husband who protects his wife, like a householder
who cares for the needy and like sages who are the
well-wishers of the ignorant. (13) The Supersoul
residing within the bodies of all living entities is
the Lord and Controller of all. Try to see those
Canto 6 15
bodies as His residence [His temple] and may He
thus be pleased with you. (14) Anyone who by
inquiry into the nature of the self manages to sub¬
due the powerful anger, which suddenly can
awake like a bolt from the blue, transcends the
modes of nature. (15) Enough of burning the poor
trees, let there with you be the well-being of the
remaining trees and please, accept as your wife the
daughter [called Marisa, a girl born from the Ap-
sara Pramloca] who was raised by them.'
(16) Oh King, after thus having addressed the
sons, King Soma gave them the Apsara girl, who
had very beautiful hips, and returned [to his
abode]. They married her according to the dharma.
(17) They begot in her Daksa, the son of the
Pracetas, by whose procreative activity the three
worlds thereafter were populated with offspring.
(18) Please listen attentively to my story how
Daksa, who was so fond of his daughters, by
means of his semen and certainly also through his
mind, generated all that life. (19) The prajdpati
first with his mind created the lives of all those
godly and godless living beings, including all the
beings resorting under them that fly, roam the
earth or swim. (20) But when he saw that this
creation of beings did not increase, Daksa went to
the foot of the Vindhya mountains where he per¬
formed the most difficult austerities. (21) There at
the most suitable place to put an end to all sin, the
holy place called Aghamarsana, he satisfied the
Lord by austerely and regularly performing rituals.
(22) I shall now explain to you how he with the
Harnsa-guhya ['the secret of the swan'] prayers
satisfied the Lord, how he pleased Him as the Su¬
preme Personality of Godhead beyond the senses.
(23) Daksa said: 'My obeisances unto Him from
whom we learn the proper way to transcend the
modes and the material energy to which all living
beings are bound, unto Him, the self-bom Control¬
ler beyond measure and calculation who in His
abode cannot be perceived by a materially directed
intelligence. (24) My reverential respect for the
friend with whom one lives in this body and of
whose friendship a person has no knowledge, just
as the sense objects have no knowledge of the
sense organ that perceives them. (25) The living
being has knowledge of this body with its types of
breath, its internal and external senses, its ele¬
ments and sense objects that [material as they are]
do not know themselves, each other or anything
outside of them. But the living being knowing
about the natural modes and all these matters [on
its turn] has no knowledge of Him who knows
each and all. I praise Him, this unlimited Lord.
(26) When the mind has come to a stop [in the
absorption of yoga] and thus all names and projec¬
tions of a material vision and remembrance have
ceased, one will perceive Him in His unique spiri¬
tual completeness. Him, that swanlike [*] person¬
ality who is realized in the purest state, I offer my
respects. (27-28) The same way as they who are
experts in sacrificing extract the fire, dormant in
firewood, by singing the fifteen hymns [the
SamidhenI mantras], the devotees discover Him
who with His spiritual powers hides in their hearts
that are covered by the three modes of nature and
the nine aspects of matter [of material nature and
her sixteen elements - prakrti, the individual soul -
the purusa, the cosmic intelligence - the mahat-
tattva, the false ego - ahankdra, and the five sense
objects - the tanmdtras, see e.g. 3.26: 11]. He who
is realized in bliss when one sitting passively [in
meditation] frees oneself from the complete of the
illusory diversity, He of all names, He, the gigan¬
tic form of the universe, may He, that inconceiv¬
able reservoir of all qualities be merciful unto me.
(29) Whatever one expresses in words, ascertains
by contemplation, perceives with the senses or has
in mind, everything that exists as an expression of
the three modes, cannot be His essential nature.
One knows Him in truth [only] as the cause of the
creation and destruction of that what is character¬
ized by the modes. (30) [Everything is situated] in
Him, [everything originated] from Him and [eve¬
rything is moved] by Him. [Everything belongs] to
Him and [everything is there] for Him. Whether
He acts or incites to act, He is the Supreme Cause
of our material and spiritual existence known to
all. He is Brahman, the Cause of All Causes, the
incomparable One beyond whom no other cause
can be found. (31) My obeisances unto that unlim¬
ited, all-pervading Lord of all transcendental at¬
tributes about whose many energies the speakers
of the different philosophies, in dispute and
agreement concerning causes, in their creativity
are continuously bewildered about the true self,
the Supersoul. (32) The subject matter [e.g.] dis-
16 Snmad Bhagavatam - The Story of the Fortunate One
cussed in the philosophies of sahkhya [analysis,
numbers] and yoga [unification of consciousness,
devotion] leads, with professing knowledge of the
one absolute truth - wherein one is of agreement
about the beneficence of the transcendental,
greater cause -, to a perception of differing, oppos¬
ing characteristics of what would be [the absolute
has form: sakara] and would not be [the absolute
is formless, nirakara, compare 5.26: 391 .1331 In
order to bestow His mercy upon the devotees at
His lotus feet He, the eternal, Supreme Personality
who is not bound to any name or form, manifests
with the forms and holy names He takes birth with
and engages in action. May He, the transcendence
in person, be merciful unto me. (34) He who, by
the material paths of knowledge, manifests from
within the core of the heart according to the de¬
sires of each living being, receives material quali¬
ties the way the wind does that blows over the
earth [and thus assumes the forms of the demi¬
gods, see B.G. 7: 20-23], May He, my Lord, fulfill
my wish [to be allowed in His service].'
(35-39) Sri Suka said: 'Thus being praised with
the prayers offered, the Supreme Lord, the care¬
taker of the devotees, appeared there in Agha-
marsana, oh best of the Kurus. With His feet on
Garuda's shoulders He with His long and mighty
eight arms, held up the disc, the conch shell, the
sword, the shield, the arrow, the bow, the rope and
the club. His intense blackish blue form was clad
in yellow garments, His face and glance were very
cheerful and His body was adorned with a flower
garland reaching to His feet. Decorated with the
shining Kaustubha jewel, the Srlvatsa mark, a
large full circle helmet, glittering shark earrings, a
belt, finger rings, bracelets around His wrists and
Canto 6 17
upper arms and with His ankle bells, His appear¬
ance captivated the three worlds. The Lord, the
brilliance of the three worlds, was surrounded by
eternal associates like Narada, Nanda and the
leaders of the demigods and was glorified with
hymns by the perfected souls and the inhabitants
and singers of heaven. (40) Seeing that greatly
wonderful form, he was at first frightened, but
then, with the hairs of his body standing on end,
the prajapati [joyously] threw himself flat on the
ground to prove his respects. (41) Because of the
great happiness that filled his senses like rivers
flooded by mountain streams, he was unable to
utter a word. (42) Seeing a great devotee like him
prostrated, desirous of more life in the world,
Janardana, He who appeases all and knows each
heart, addressed Daksa as follows. (43) The Su¬
preme Lord said: 'Oh son of the Pracetas, you so
greatly fortunate have in great faith perfected your
good self by your austerities and attained, with Me
as your object of desire, the highest state of love.
(44) I am very pleased with you, oh ruler of man,
because of your penance [of fundamental impor¬
tance] to the flourishing of the living beings in this
world. It is My wish that they abound. (45)
Brahma, Siva, the founding fathers, the Manus and
the ruling gods [like the divinities of the sun and
the moon], are all expansions of My energy and
constitute the cause of the welfare of all living
beings. (46) Religious penance is My heart, oh
brahmin, Vedic knowledge is My body, the spiri¬
tual activities are the form I assume, the rituals
conducted by the book are My limbs and the God¬
fearing souls [promoting the unseen good fortune
of devotional activities] are My mind, soul and life
breath. (47) In the beginning, before the creation, I
was the only one existing, nothing else could be
found besides Me. The external world and all that
is known had not manifested, like it is with being
immersed in sleep. (48) When from the unlimited
potency of Me, endowed with an endless number
of qualities, the universe originated as a manifesta¬
tion of the basic qualities [the gunas \, the first liv¬
ing being found therein his existence: Lord
Brahma, the one unborn. (49-50) The moment he,
the Lord of all the demigods, invested with My
potency, tried to bring about the creation, he con¬
sidered himself incapable of doing so. I then in¬
spired the god to perform the severest austerity. In
the beginning the nine great personalities [the
sages] of creation thus found their existence from
him, they from whom all of you have originated
[see 3.24: 21 and also 3.8], (51) Oh Prajapati, My
dear son, please accept the daughter of Prajapati
Pancajana named Asiknl as your wife. (52) Sexu¬
ally united as man and woman in acceptance of
the rules of the religion, you will, being married to
this woman who is of a likewise respect of pro¬
creation, again [see 4.2] bring forth all the progeny
[you desired. See also B.G. 7: 11]. (53) Under the
influence of My material energy engaging in sex¬
ual intercourse, all the generations after you will
also make offerings to Me.'
(54) Sri Suka said: 'Thus having spoken, the Su¬
preme Lord, the creator of all the universe, van¬
ished before his eyes as if He, the Supreme Per¬
sonality, had been a dream image.'
*: He is called a swan because He can separate the
true from the untrue, just like a swan can sift milk
from water.
Chapter 5
Narada Muni Cursed by Prajapati
Daksa
(1) Sri Suka said: 'Impelled by Lord Visnu's exter¬
nal potency [ maya ] he [Daksa] begot in his wife
named PancajanI [Asiknl] a countless number of
most powerful sons who were named the Ha-
ryasvas. (2) Alike in character and dharmic con¬
duct, all the sons of Daksa, oh King, submitting to
the order of their father to increase the population,
went in the western direction. (3) At the place
where the Sindhu [the present Indus] flows into
the ocean there is a most important sacred lake
called Narayana-saras, that is frequented by sages
and perfected souls. (4-5) Even though to be in
touch with that water was enough to completely
purify them from their impure thoughts, their
minds were strongly attracted to the practices of
the elevated souls [there] and [so they] executed
with conviction the severest penances. When they
were ready to meet the purpose of increasing the
18 Snmad Bhagavatam - The Story of the Fortunate One
population as their father had ordered, they were
visited by the devarsi [Narada], (6-8) He spoke to
them as follows: 'Oh Haryasvas, though you are
the princes to rule, you alas lack in experience.
How can you, if none of you has insight in the
temporality, the finality of the worldly affair, beget
offspring in service of the truth? Think of it as
with a man whose kingdom consists of a hole in
the ground from which there is no escape. At his
side there is a promiscuous woman presenting her
body in many different ways. There is a river
flowing in both directions with a marvelous house
built from twenty-five materials where a swan tells
nice stories while something razor sharp is spin¬
ning fast. (9) How can you not knowing about
this, you ignorant about the creation, follow the
orders that your in every way so experienced fa¬
ther thought befitting for you?'
(10) Sri Suka said: 'After the Haryasvas had heard
those enigmatic words of the devarsi, they pon¬
dered over them with the full of their intelligence
so that their power of discrimination awakened.
(11) The earth| ly affair, the body,] was the field of
action, the eternal cause engrossing the individual
soul that constitutes the basis of his bondage.
What would the use of time-bound labor be when
one fails to see the finality of it all? (12) Not un¬
derstanding that there indeed is one controller, one
Supreme Lord present who cannot be seen, who is
not created [or bom] and who, independent as His
own shelter in the beyond, is the fourth dimension
[of Time], what would the meaning of temporary
fruitive activities be? (13) If a man indeed in igno¬
rance has left for the lower regions [the hole] from
which he does not return, just as he does not return
from the spiritual abode in the beyond, of what use
are then his temporary karmic activities in this
world [compare B.G. 9: 4 and 8: 15]? (14) With
the different things the living being tries with his
intelligence, being possessed by passion and so
on, he is like a free woman presenting herself in
different ways. What is the use of working for re¬
sults when one does not know the [transcendental]
end to these changes of form in this world? (15)
When one thus is subjected to the material way,
one loses one's status as an independent authority
as a consequence of which the intelligence igno¬
rantly moves like an unfaithful wife. What in this
world is then the use of all one's time-bound ac¬
tions? (16) The illusory of matter gives rise to
creation and dissolution, which is a river [thus
streaming in two directions] that for the foolish
person flows [too] fast at its hanks [to escape
from it]. What is the use of working for a tempo¬
rary advantage, without having knowledge of
these matters? (17) When one in this existence
does not know about the twenty-five ways [the
twenty-five elements, see 3.26: 11-15] to look at
the reality of the Original Person, that wondrous
mirror to the individual personality, what benefit is
found in exhausting oneself for the falsehood of
material gain? (18) If one does not know how to
discriminate [like a swan, spirit from matter] con¬
cerning the refuge to accept, when one concerning
the Lord has given up on the literatures [the
sastras ] that inform about the ways of bondage
and liberation, of what use is it then to wrestle in
attachment for temporary matters? (19) The so
very sharp, revolving wheel of Time governs all
the world according to its own rule and measure;
of what use is it to endeavor in desire for results
in this world when one does not know about this
[this order of time]? (20) How can one, entangled
in the modes of nature [see B.G. 18: 19-29], un¬
dertake anything [like begetting children], if one
does not understand the instructions of the scrip¬
tures of the Father that tell one how to put an end
to the material way of life?'
(21) Thus being convinced, oh King, the Ha¬
ryasvas were of the same opinion. Circumambu¬
lating him [Narada] they left to tread the path of
no return [see also B.G. 8: 16]. (22) The muni
traveled all the worlds while keeping the Lord of
the Senses in mind with spiritual sounds and thus
he, inner ly not being divided, engaged his con¬
sciousness at the lotus feet [see the bhajan Narada
Muni]. (23) When Daksa heard from Narada about
the loss of the sons, who were the best of the best
in their conduct, he filled with lamentation had to
suffer. It hurt him deeply to see what had become
of his fine sons. (24) Pacified by the instigator
[Lord Brahma] he again begot in PancajanI a great
number of sons who were named the Savalasvas.
(25) In their turn by their father being ordered to
populate the universe, they took vows and went to
the lake Narayana-saras, the place for which their
Canto 6 19
elder brothers previously had left for their perfec¬
tion. (26) Bathing regularly there, doing japa and
reciting mantras for the sake of the Supreme Real¬
ity, they performed great austerities that freed
them from all impurity in their heart. (27-28) For
months drinking water and eating air only, they
used this mantra to worship the Master of all Man¬
tras: 'Our obeisances unto Lord Narayana, the
Great Soul residing eternally in pure goodness, the
great swanlike personality upon whom we medi¬
tate [om namo narayandya purusdya mahatmane
visuddha-sattva-dhisnyaya mahd-hamsdya
dhunahi'].' (29) Oh King, in their meditations to
populate the universe they were also approached
by sage Narada, who like before expressed himself
in meaningful words: (30) 'Oh sons of Daksa,
please listen attentively to my instruction. All of
you, follow the path of your brothers you care so
much about. (31) A brother faithful to the path of
an elder brother who knows the dharma [see 6.1],
is a piously associated person who may enjoy with
he heard how, like
before, his sons because of Narada had come to
naught. (35) Overpowered by grief about his chil¬
dren, he almost fainted. He got very angry with
Narada and when he met him he addressed him in
fury with trembling lips. (36) Sri Daksa said: 'You
false preacher dressed up like a saint! What a dis¬
grace you have brought upon us. Poor boys lack¬
ing in experience you have shown the path of beg¬
gars! (37) With them not at all free from the three
debts [to the saints, the gods and the father by
celibacy, ceremony and progeny], you have, in
disregard of their duties, ruined their path of good
fortune on earth and in the hereafter you sinner!
(38) Thus you have heartlessly spoiled the minds
of those boys. While traveling as an associate of
the Lord, you have shamelessly defamed Him!
(39) You should know that the best ones of the
Lord are ever anxious to bless the fallen souls. But
not you, you have really broken the bond of
friendship and sown dissension among people liv¬
ing in harmony [compare B.G. 18: 68-69]. (40)
the Maruts [the wind
gods of brother¬
hood] .'
(32) Saying this
much Narada, with
his all-auspicious
vision, departed
from there, and so it
came to pass that
they followed the
path of the brothers
who preceded them,
oh worthy friend.
(33) Properly having
turned inwards thus
taking to the tran¬
scendental path,
they, just like the
nights that leave in
the western direc¬
tion, even to this day
have not returned.
(34) That very mo¬
ment the Prajapati
observed many in¬
auspicious signs as
20 Snmad Bhagavatam - The Story of the Fortunate One
With your false doctrine [of only being directed at
the Absolute Truth], you think renunciation is at¬
tained by cutting the bonds of affection, but this is
not how renunciation works with people. (41)
Someone cannot experience the painful conse¬
quences of sensual pleasures without knowing
enjoyment. In the end one will naturally refrain
[from sense gratification because of one's experi¬
ence], not because one's mind would be changed
by others. (42) Those with a wife and children
who are honest, accept the load of the Vedic du¬
ties; the unbearable wrong you did to us I [for
once] can forgive. (43) But you, breaking the line
of descendants, may, because of the wrong you did
to us for the second time, oh fool, nowhere in your
wandering find a place to stay, have a fixed resi¬
dence in the world.'
a /
(44) Sri Suka said: 'Narada Muni, who as appro¬
priate for an accomplished saint [see also 3.25: 21-
27 and B.G. 12: 13-20] tolerated it all, said only:
'Understood, so be it', even though he himself was
the man in control.'
Chapter 6
The Progeny of the Daughters of Daksa
(1) Sri Suka said: 'The son of the Pracetas, being
pacified by Lord Brahma, thereafter [after he had
cursed Narada] begot at his kind request [to pro¬
create again] in his wife Asiknl sixty daughters
who were all very fond of their father. (2) Ten of
them he gave to king Dharma [Yamaraja],
Kasyapa he gave thirteen, twenty-seven were
given to the moon god and Bhata, Angira and
Krsasva he gave each two. The four remaining he
also gave to Kasyapa. (3) Please hear from me all
the different names of these women who with their
many children and descendants populated the
three worlds and from whom you and I are stem¬
ming.
(4) The wives of Yamaraja were Bhanu, Lamba,
Kakud, Yami, Visva, Sadhya, Marutvatl, Vasu,
Muhurta and Sankalpa. Now hear about their sons.
(5) From Bhanu Deva-rsabha was born and from
him was born Indrasena, oh King. Vidyota ['light¬
ning'] appeared from Lamba and from him there
appeared [the spirits presiding over the] clouds.
(6) From Kakud Sankata appeared and from him
there was the son named Klkata who fathered
many protectors of earthly strongholds. Yami gave
birth to Svarga from whose loins Nandi was bom.
(7) The [ten] Visvadevas were born from Visva,
but it is said that from them there was no progeny.
The Sadhyas, who were bom from Sadhya, had
one son: Arthasiddhi. (8) Marutvan and Jayanta
took birth from Marutvatl. Jayanta was an expan¬
sion of Vasudeva and is also known as Upendra.
(9) From Muhurta ['forty-eight minutes'] the
MauhOrtikas were born, a group of [thirty] gods
who took birth to present the living beings the re¬
sult of their personal time-bound actions. (10-11)
From Sankalpa Sankalpa [the deity presiding over
one's conviction] was born and from him Kama
[the god of love] appeared. Vasu gave birth to the
eight Vasus. Now listen to their names: Drona,
Prana, Dhruva, Arka, Agni, Dosa, Vastu and
Vibhavasu. From Drona's wife Abhimati sons ap¬
peared like Harsa, Soka, Bhaya and more. (12)
Urjasvatl the wife of Prana gave birth to Saha,
Ayus and Purojava. From Dhruva's wife Dharani
the various [gods ruling over the] cities and towns
were bom. (13) From the wife of Arka, Vasana,
there were the sons named Tarsa and so on and
from Dhara, the wife of the Vasu Agni, there were
the sons known as Dravinaka and so on. (14)
Krttika, another wife of Agni, gave birth to Skanda
[Karttikeya] whose sons were headed by Visakha.
From Dosa's wife Sarvarl the son Sisumara was
bom. He was an expansion of the Lord of Time
[see 5.23], (15) From Vastu's wife AngirasI the
son Visvakarma [the great architect] was born who
became the husband of Akrtl. From them was born
the Manu named Caksusa whose sons were the
Visvadevas and Sadhyas [see verse 7]. (16) Usa,
the wife of Vibhavasu, gave birth to Vyusta, Ro-
cisa and Atapa. Atapa then fathered Pancayama
['the span of the day'] who awakens the living be¬
ings to engage in material activities. (17-18)
Sarupa, the wife of Bhuta, gave birth to the mil¬
lions of Rudras headed by Raivata, Aja, Bhava,
Bhlma, Varna, Ugra, Vrsakapi, Ajaikapat, Ahir-
bradhna, BahurUpa and Mahan. Their associates,
the ghastly ghosts and Vinayakas [a type of de-
Canto 6 21
mons, hobgoblins], originated from his other wife.
(19) Prajapati Angira's wife Svadha accepted the
Pitas for her sons and [his other wife] Sat! ac¬
cepted Atharvangirasa as her son who was the
[fourth] Veda [the Atharva Veda] in person. (20)
The wife of Krsasva, Arcis gave birth to
Dhumaketu who in Dhisana begot the sons Ve-
dasira, Dev ala, Vayuna and Manu. (21-22)
Kasyapa [or Tarksya] had four wives: Vinata [Su-
parna], KadrO, Patangl and Yaminl. From PatangT
the birds originated, from Yaminl the locusts came
and Vinata brought Garuda into existence - the one
who is regarded the carrier of Yajna [Visnu] - and
Anurii [Aruna], the chariot driver of Surya, the
god of the sun. From Kadru there were different
kinds of serpents. (23) The wives of the moon god
[Soma] were the [goddesses ruling the twenty-
seven] lunar mansions named Krttika and so on,
but, oh son of Bharata, because Daksa had cursed
him [for preferring RohinI], he was pestered by a
degenerative disease [con¬
sumption] and had no children
with any of them. (24-26)
Again pacifying him. Soma, in
respect of the division of time,
managed to stop the decay [re¬
ducing it to the dark fortnight].
Now please take notice of all
the names of the wives of
Kasyapa, the mothers from
whom all the living beings of
this entire universe were bom:
Aditi, Diti, Danu, Kastha,
Arista, Surasa, Ila, Muni,
Krodhavasa, Tamra, Surabhi,
Sarama and Timi. From Timi
the aquatics appeared and the
animals of prey were the chil¬
dren of Sarama. (27) From
Surabhi the buffalo found its
existence as also the cows and
other animals with cloven
hooves, oh King. From Tamra
the eagles, the vultures and so
on came into being and from
Muni there were the different
angels. (28) The reptiles such
as the dandasOka snakes origi¬
nated from Krodhavasa, from
Ila all the creepers and trees came and all the evil
ones [like the demons and cannibals] were there
from Surasa. (29-31) From Arista there were only
Gandharvas and from Kastha there were the ani¬
mals whose hooves are not split. From Danu there
were sixty-one sons born; the ones important are:
DvimQrdha, Sambara, Arista, Hayagrlva,
Vibhavasu, Ayomukha, Sankusira, Svarbhanu,
Kapila, Aruna, Puloma and Vrsaparva as also Ek-
acakra, Anutapana, DhQmrakesa, VirQpaksa, Vi-
pracitti and Durjaya. (32) Suprabha, the daughter
of Svarbhanu married Namuci, but Sarmistha,
bom from Vrsaparva, went to Yayati, the powerful
son of Nahusa. (33-36) There were four very beau¬
tiful daughters of Vaisvanara: Upadanavl,
Hayasira, Puloma and Kalaka. Hiranyaksa married
Upadanavl and Kratu married Hayasira, oh King,
but when on the plea of Lord Brahma the two
daughters Puloma and Kalaka of Vaisvanara mar¬
ried to the oh so mighty prajapati Kasyapa, the
22 Snmad Bhagavatam - The Story of the Fortunate One
Pauloma and Kalakeya demons were born from
them who were very keen on fighting. When sixty
thousand of them [headed by Nivatakavaca] con¬
stituted a disturbance to the sacrifices in the heav¬
enly places, your grandfather [Arjuna] single-
handedly killed them just to please Indra, oh King.
(37) From Vipracitti's wife Simhika one hundred
and one sons were bom who all obtained a planet
of their own. Rahu was the eldest and the hundred
others were [called] the Ketus. (38-39) Now hear
from me the chronological order of the dynasty
that originated from Aditi, wherein Narayana, the
One Almighty Lord, manifested as a plenary ex¬
pansion of Himself [called Vamana]. Vivasvan,
Aryama, POsa and Tvasta followed by Savita,
Bhaga, Dhata, Vidhata, Varuna, Mitra, Satru and
Urukrama [were her twelve sons month by month
consecutively presiding over the sun. Urukrama is
the dwarf-incarnation Vamana]. (40) The most
fortunate Saiiijna gave as the wife of Vivasvan
birth to the Manu called Sraddhadeva as also to
the twin, the demigod Yamaraja and his sister
Yam! [the river Yamuna]. She appeared on earth in
the form of a mare and gave birth to the Asvinl-
kumaras. (41) Chaya [another wife of the sun
god] got from him the sons Sanaiscara [Saturn]
and Savarni Manu as also a daughter named Tapatl
who selected Samvarana for her husband. (42)
Aryama's wife Matrka gave birth to many schol¬
arly sons. It was from their [talents] that Lord
Brahma created humanity [as we know it]. (43)
Pusa remained childless living on dough only. He
had broken his teeth because he had shown them
when he had to laugh about the anger of Daksa
[when he insulted Lord Siva, see 4.5: 21, 4.7: 4].
(44) From the marriage between Tvasta and the
girl called Racana, who was a Daitya daughter, the
two sons Sannivesa and the very powerful
Visvarupa were born. (45) He [Visvarupa] was by
the God-conscious souls, despite being the son of
a daughter of their enemies, accepted as their
priest, after they were abandoned by their spiritual
master Brhaspati for having disrespected him.'
Chapter 7
Indra Offends His Spiritual Master,
Brhaspati
(1) The king [Parlksit] said: 'Please, oh great one,
can you describe for what reason the God¬
conscious souls were rejected by their acarya [the
teacher of example Brhaspati]? What was the of¬
fense the disciples committed unto the spiritual
master?'
(2-8) The son of Vyasadeva said: 'King Indra, en¬
joying the wealth of the three worlds, due to pride
had strayed from the path of truth. Surrounded, oh
King, by the Maruts [of the luster] the Vasus [of
excellence], the Rudras [of anger], the Adityas [of
what's untrue], the Rbhus [of invention, see also
4.4: 33], the Visvadevas [of royal riches], the
Sadhyas [of refinement], the Asvinl-kumaras [of
helpfulness] and the Kumaras [of celibacy] and
being served by the Siddhas [of perfection], the
Caranas [of the theater], the Gandharvas [of song],
the Munis [of wisdom], the Brahmavadis [of
learning], the Vidyadharas [of science], the Ap-
saras [of heaven] and Kinnaras [of superpower],
the Patagas [of the birds] and the Uragas [of the
snakes], King Indra was served and glorified with
sweet songs, oh son of Bharata [compare 2.3: 2-7],
In his assembly hall he [one day] was sitting on
his throne enjoying the royal opulence of a white
parasol as beautiful as the moon disc and other
regalia and amenities such as yak-tails for fanning
him. Shining with his wife SacI who shared the
throne with him, he thought he was the one su¬
preme. But when his exalted teacher of example,
the spiritual master of all the godly souls, ap¬
peared in the assembly, he was not welcomed by
him. He did not stand up from his throne to offer
him a seat or greet the great priest of the godly
ones, the best one of the sages who was equally
respected by the enlightened and the unenlight¬
ened souls. Even though Indra saw him enter, he
failed to pay him any respect.
(9) Brhaspati the learned sage and master, there¬
upon left immediately to return home in silence,
well-known as he was with the alienation of being
puffed up about wealth. (10) Indra instantly real¬
ized that he had disrespected his guru and criti¬
cized himself publicly: (11) 'Alas, how disrespect¬
ful it was what I have done. I must be out of my
Canto 6 23
mind. Now I have, infatuated with my wealth,
mistreated the preceptor in the midst of this as¬
sembly! (12) What man of knowledge would be in
favor of opulence! Despite being the king above
all, I, the leader of the demigods, now with this
wealth have been carried away by a demoniac
mentality. (13) He who says that to sit on the royal
throne means that one should not stand up for
someone else, has no idea of the higher [meaning]
of dharma [compare 4.2]. (14) They who lead the
way on a false path will land in darkness them¬
selves and anyone who puts faith in their words,
will go down also, sinking like a boat made of
stone. (15) Therefore let me propitiate the spiritual
leader, the immaculate brahmin [Brhaspati] whose
knowledge is unfathomable, and
touch without duplicity his lotus feet
with my head.'
(16) While Indra the mightiest god
of all thus was ruminating, Brhas¬
pati disappeared from his house, not
being seen because of the power of
his elevated state. (17) Vigorously
searching all around not finding a
trace of his guru, the mighty Indra,
being helped by his associates and
contemplating his wisdom, could
not find any peace of mind. (18)
When the mass of unenlightened
souls who kept to the precepts of
Sukracarya heard about it, they
took, not that smart, up their weap¬
ons and declared war against the
godly ones. (19) With their trunks,
arms and legs being pierced by the
sharp arrows shot, the godly ones
together with Indra took refuge with
Lord Brahma and bowed their heads
before him. (20) Seeing them
weighed down by their worries the
godhead Brahma, the supreme un¬
born one, out of his causeless, infi¬
nite mercy spoke to them in order to
comfort them. (21) Lord Brahma
said: 'Alas, what an unpleasant sur¬
prise, oh supreme enlightened souls.
Because you [being too proud] with
your opulence failed in your hospi¬
tality, you have committed a serious offense
against a faithful servant of the Absolute Truth, a
brahmin of full control. (22) Because of your neg¬
ligence with the wealth you enjoy, the others, your
enemies, however weak they were [being defeated
by you in the past], managed to defeat you [now],
oh enlightened souls. (23) Indra Maghavan, oh
Honor of Wealth, just see how your enemies, who
formerly were so weak because of neglecting their
preceptor, have regained their power now they,
with great devotion, are of respect for their sage,
the son of Bhrgu [Sukracarya], (24) As disciples of
Bhrgu [viz. Sukracarya] undivided in their resolve
to follow the instructions, they are unconcerned
about [the opposition of] those who dwell in
24 Snmad Bhagavatam - The Story of the Fortunate One
heaven [up to Lord Brahma], They who put first
the brahmins, the cows and the Protector of the
Cows [Govinda, Visnu], will find nothing inauspi¬
cious on their way, whether they are human or
divine. (25) Therefore devote yourselves forthwith
to Visvarupa, the son of Tvasta. He is a self-
possessed, incorruptible man of austerity and pen¬
ance. Given your understanding for his workload
[of supporting the Daityas] he that way being hon¬
ored will take care of your interests.'
(26) Sri Suka said: 'Thus being advised by Lord
Brahma, oh King, they, relieved of their pain, went
to the rsi, the son of Tvasta. They embraced him
and told him the following. (27) The godly said:
'We, arriving as guests at your abode, wish you all
good fortune and would like to express the desire,
oh dear son, to have, concerning the present situa¬
tion of us, the elder ones of your [spiritual] family,
some things straightened out. (28) The highest
duty of sons is to serve their parents as good as
they can despite having sons of their own, oh
brahmin, and what to say about celibate sons? (29-
30) The teacher of example [the ciccirya ] personi¬
fies the Vedic knowledge, the father stands for the
Original Father [Brahma], the brother is the repre¬
sentative of the king of the demigods [Indra] and
the mother is the direct embodiment of the earth.
The sister personifies the mercy, the guest is there
as the true self of dharma, the one invited is there
as the representative of the god of the sacrificial
fire [Agni] and all living beings are there to the
example of the Supreme one of the Soul [Visnu].
(31) Therefore, by the power of the austerity that
is in you, dear son, take away the grief of us, your
troubled elders, who were defeated by our ene¬
mies. We recognize you as someone capable of
performing this task. (32) We have chosen you as
our preceptor concerning the Supreme Brahman,
as our brahmin and spiritual master, so that, based
upon your prowess, we can defeat our rivals with
ease. (33) It is by no means forbidden to offer for
one's self-interest one's obeisances at the feet of
someone younger, like you. It is important to be of
praise, oh brahmin, to be advanced in age does not
really count in such matters [*].'
(34) The honorable rsi [Suka] said: 'Thus on the
request of the different enlightened souls accept¬
ing the priesthood as the great example of auster¬
ity, VisvarOpa, pleased with their honest words
addressed them. (35) Visvarupa said: 'Even
though it [the acceptance of priesthood] is con¬
demned by those faithful to religious principles as
being detrimental to one's brahminical power, I, oh
lords, oh controllers of all, as someone whose self-
worth it is to be a disciple, so one says, cannot
decline this request. (36) Persons withdrawing
from the world may count on the wealth of grains
left behind in the field or the marketplace [si-
lonchana, to live 'on the dole']. That is how the
sadhus, acting piously in this world, succeed. But
how reproachable it is for me, oh rulers of the
worlds, to be of the duty of the priesthood, a duty
designed to give joy to the less intelligent! (37)
Nevertheless, I cannot turn down the small request
of you people as good as the guru. I will fulfill the
desire of all of you and dedicate my whole life and
well-being.'
(38) The son of Vyasa said: 'VisvarOpa, the master
of penance, thus promising them to be their priest,
performed as requested his duty with the greatest
attention. (39) Even though the riches of the ene¬
mies of the God-conscious souls were protected
by the science of Sukracarya, the mighty sage
managed, by means of a prayer unto Lord Visnu
[called Narayana-kavaca], to collect the wealth
and hand it over to the great Indra [compare B.G.
9: 31]. (40) The liberal-minded Visvarupa spoke
that hymn to Mahendra ['the great Indra']. It pro¬
tected the god with the thousand eyes and defeated
the military power of the Asuras [the demons] that
had become a great threat.'
*: Sri Caitanya Mahaprabhu, the propagator of this
Bhagavatam, approved of this when He expressed
this opinion before Ramananda Raya (Cc. Madhya
8.128): kiba vipra, kibd nyasT, sudra kene naya yei
krsna-tattva-vetta, sei 'guru' haya : 'It does not
matter whether one is a brdhmana, sudra, grihasta
or sannydsT. These are all material designations. A
spiritually advanced person has nothing to do with
such designations. That is why someone, who is
advanced in the science of Krsna consciousness,
Canto 6 25
can become a spiritual master, regardless of his
position in human society.'
Chapter 8
The Armor of Mantras that Protected
Indra
(1-2) The king [Parlksit] said: 'What was the pro¬
tection the thousand eyed king [Indra] enjoyed
when he, sporting with the armed forces of the
enemy and their carriers, conquered the three
worlds and enjoyed the opulence, oh sage?
Please explain to me in what way the armor of
Lord Narayana's mercy protected him when he in
battle defeated those who tried to kill him.'
(3) The son of Vyasadeva said: 'Now listen atten¬
tively to what the son of Tvasta, chosen as the
priest, upon request told the great Indra as being
the defense that is called Narayana[-kavaca]. (4-6)
Sri Visvarupa said: 'One puts armor on oneself in
case one feels afraid. [For His purpose arming
oneself] one should first wash one's hands and feet
and then sip water after saying the required mantra
[doing acamana, three times over]. Sitting down,
facing the north, one next should ritually purify
oneself [in pavitra 'touching kusa'] by preparing
oneself mentally in silence. Thus in dedication to
the lordship of Narayana being innerly cleansed,
one should adopt the defense in which one, begin¬
ning with saying 'am', offers one's obeisances to
Narayana by designating two mantras to one's
body [by nyasa] , that is to say, the [eight syllables
of the] mantra 'om namo nardyanaya' to each of
the [eight] parts of the body, touching therewith
[consecutively] one's lower legs, knees, thighs,
abdomen, heart, chest, mouth and [top of the]
head, or even repeat this in reverse order [begin¬
ning with ya, which is called respectively utpatti-
nydsa and samhdra-nyasa *]. (7) Next one should
assign the [twelve] syllables of the mantra begin¬
ning with om and ending with ya [om namo bha-
gavate vasudevaya ] to the [twelve parts of the]
fingers starting with the [tip of the] index finger
and ending with the four joints of the two thumbs.
(8-10) [Then chanting the mantra 'om visnave
namah', All glories to Lord Visnu,] the heart
should be assigned 'om', 'vi' next comes to the top
of the head, 'sa' comes between the eyebrows, W
on the sikha [the tuft of hair on the back of the
head with Vaishnava monks], 've' comes between
the eyes, the syllable 'na' should be assigned to all
the joints of the body and 'mah' should be thought
of as a weapon in the form of a mantra, so that one
becomes an intelligent [representative of it]. By
[finally] saying the mantra beginning with a
visarga [an aspirated 'ha'] and ending with 'phot"
[mah astrdya phat" or: 'thus I call for my
weapon'], one should be fixed on the respect for
Lord Visnu in every possible way. (11) One should
recite the following prayer representing the Su¬
preme Self to meditate upon that [in the form of
Bhagavan] is endowed with the six opulences of
learning [or knowledge], power and austerity [as
also wealth, beauty and fame]:
(12) 'I pray that the Lord of the eight qualities
[see also 3.15: 45] whose feet rest upon the back
of Garuda and who holds the conch shell, disc,
shield, sword, club, arrows, bow and ropes in his
eight hands, will protect me on all sides. (13) May
Matsya [the fish incarnation of Lord Visnu] protect
me against the aquatic predators in the water who
represent the noose of Varuna. May He as the
dwarf incarnation Vamana, who took the three
steps [as Trivikrama, Lord Visnu as the conqueror
of the three worlds], protect me on land and may
He as Visvampa [Him in the form of the universe]
protect me in the sky [the ether], (14) May the Su¬
preme Master Lord Nrsirnhadeva, whose fearful
laughter resounding in all directions meant the fall
of the enemy of the leader of the demons [Hi-
ranyakasipu] and the miscarriage of his babies,
protect me in [my toiling in] the wilderness and on
the front in battle. (15) May we in the streets be
protected [against thugs] by Him whom one re¬
spects with the rituals, Lord Varaha who raised the
planet earth on His tusks. May there for us on the
mountain tops be the protection of Lord [Parasu-
]Rama and may we in foreign countries be pro¬
tected by [Lord Ramacandra,] the elder brother of
Bharata and His brother Laksmana. (16) May Lord
Narayana protect me against religious fanaticism
and keep me from acting in madness, may Nara
keep me from being arrogant, may Dattatreya, the
26 Snmad Bhagavatam - The Story of the Fortunate One
master of [the integrity of] yoga, keep me from
straying from the path of yoga and may Kapila,
the Lord of [all good] qualities, keep me from at¬
tachment to the fruits of labor. (17) May Sanat-
kumara [the perfect celibate] protect me against
Cupid [lust], may Hayagrlva [the horse incarna¬
tion] keep me from the path of disrespecting the
divinity, may the best of all sages, the devarsi
Narada, keep me from offenses during the service
and may the Lord in the form of Kurma [the tor¬
toise incarnation] keep me out of the everlasting
hell. (18) May Bhagavan Dhanvantari [the physi¬
cian avatara ] protect me against things harmful to
one's health, may Rsabhadeva, the one
fully in control of the mind and the
self [see 5.4: 6], keep me from duality
and fear, may Yajna [Visnu as the Lord
of sacrifice] keep me from infamy and
an awkward social position and may
Lord Balarama in the form of Ananta
Sesa [the Lord of the ego, see 5.25]
keep me away from the angry ser¬
pents. (19) May Bhagavan Dvaipay-
ana [Vyasadeva] keep me from igno¬
rance and may Lord Buddha protect
me against the hosts of heretics and
madness [as a consequence of negli¬
gence]. May Kalki, the Lord who in
this darkest age of quarrel incarnates
as the greatest one in defense of the
dharma [also as the channel- or covert
avatdra\, protect me against the impu¬
rities of the time we are living in [viz.
intoxication, promiscuity, gambling
and meat-eating; see also 1.17: 24].
(20) May Kesava protect me with His
club during the hours after sunrise,
may Govinda holding His flute protect
me early in the morning, may
Narayana, the Lord of all potencies,
protect me late in the morning and
may Lord Visnu, the ruler with the
disc in His hand, protect me during the
hours at noon [see also 5.21: 10]. (21)
May Lord Madhusudana with the fear¬
ful bow Sarnga protect me early in the
afternoon. May Madhava, the Lord of
Brahma, Visnu and Siva, protect me in
the late afternoon and may Lord
Hrslkesa protect me during the hours at dusk. May
Lord Padmanabha [the Lord from whose navel the
universe sprang] be the one protector during the
entire evening early and late. (22) May the Lord
with the Srlvatsa mark protect me during the hours
after midnight, may Janardana, the Lord with the
sword in His hand, protect me late at night and
may Lord Damodara [see also Damodarastaka]
protect me during the hours before dawn [during
which there is the brdhmamuhurta **]. May the
Controller of the Universe, the Supreme Lord in
the form of time, protect me |as the kdla-murti,
also the clock]. (23) Please let the sharp rimmed
Canto 6 27
[Sudarsana] disc [His order of time, the cyclic of
natural time] that, wielded by the Lord, destruc¬
tively moves in all directions alike the tire at the
end of time, burn to ashes the enemy forces, the
same way a blazing fire with its friend the wind
would burn dry grass in an instant. (24) May you
[KaumodakI], oh mace so dear to the Invincible
Lord, whose impact sparks with fire like thunder¬
bolts, pound to pieces, smash, destroy and pulver¬
ize my enemies the imps [Kusmandas], the magi¬
cians [Vainayakas], the evil spirits [Yaksas], the
demons [Raksasas], the ghosts [Bhatas] and the
maddeners [Grahas]. (25) Oh conch shell [oh
Pancajanya], may you with your frightening sound
make the hearts tremble of the enemy torturers
[Pramathas], evil spirits [Pretas], she-devils
[Matas], madmen [Pisacas] and heretics [Vipra-
grahas] with their evil looks. (26) You, oh sharpest
of all swords [oh Nandaka], may you in the hands
of the Lord cut to pieces, chop up, the enemy sol¬
diers. Oh shield marked with a hundred shining
moons, blind the eyes of the evil-minded ones so
full of anger and pluck out their sinful eyeballs.
(27-28) May, by the glory of Your name, form and
attributes, all the bad [influence of the] planets,
falling stars, sinners, snakes, scorpions, predators
and other living beings and fear arousing poison¬
ers of our minds and bodies who obstruct our
well-being, be completely destroyed. (29) May the
majesty of Garuda, whom one praises in hymns,
he who embodies the Vedic verses, may that mas¬
ter protect us with [his name and] all the names of
Visvaksena [the Lord whose powers are found
throughout the universe] against an endless suffer¬
ing. (30) May His holy names, forms, strategies
['carriers'] and weapons, protect our intelligence,
mind and life air from being caught in fear.
(31) We pray that whatever is disturbing us [and
our devotion], will find its end as a logical conse¬
quence of the fact that it is You, the Lord [of time]
alone, who decides what the ultimate reality would
be of that what is and that what is not [like happi¬
ness and grief coming and going, see B.G. 2: 14].
(32-33) Those bent on an absence of differences
think of the oneness of the Soul [within the mate¬
rial diversity]. Following that course, He is in truth
understood as the [One transcendental] omniscient
Supreme Lord [who defeats the illusion] by means
of His expanding spiritual energy in the form of
His decorations, weapons, characteristics and the
opulence of His many potencies and different
names. May He, the all-pervading One, with all
His forms protect us always and everywhere. (34)
May the Supreme Lord in every nook and corner,
in all directions, above and below, on all sides,
from within and from without, in the form of
Nrsimhadeva annihilate all worldly fears with His
mighty roar [or song, see the Nrsiihha Pranama].
May He with His effulgence overshadow all other
influences.'
A
(35) [Sri Visvarupa continued:] 'Oh King Indra,
when you, the way I described it, under the protec¬
tion of this [mystic] armor relate to Lord
Narayana, you will conquer very easily the leaders
of the demoniac hordes. (36) Whoever keeps this
[prayer] in mind will, whomever [or whatever] he
came to face or stumbled upon, immediately be
freed from all fright and fear. (37) He who em¬
ploys this mystic prayer has nothing to fear, not
from the government, not from rogues, not from
maddeners and such, nor from any disease at any
time. (38) This prayer was in the past used by a
man called Kausika, a brahmin who fixed in yoga
gave up his body in the desert. (39) His remains
were spotted by Citraratha, the king of the Ghan-
darvas from above in his heavenly chariot, when
he one day, surrounded by many a beautiful
woman, had moved in the direction where the
twice-born one had died. (40) All of a sudden he
with his heavenly vehicle, his vimana, inescapably
tumbled out of the sky. Amazed about it he con¬
sulted with the Valikhilyas [the sages of the sun
god] who advised him to collect the bones, throw
them in the eastward flowing Sarasvatl and then
return home after taking a bath in that river.'
(41) Sri Suka said: 'Anyone who at the opportune
moment hears about [this prayer] and carefully
concentrates on it, will acquire the respect of all
living beings and be delivered from all fear. (42)
Indra who had performed a hundred sacrifices [see
4:9: 1], by means of this prayer that he received
from Visvarupa, conquered in battle the Asuras
and enjoyed the opulence of the three worlds [see
also B.G. 4: 34].'
28 Snmad Bhagavatam - The Story of the Fortunate One
*: This is an actual practice of Vaishnava monks
living in the temple. Each morning they apply ti-
laka, holy clay, on different body parts addressing
Lord Narayana with different mantras, thus allay¬
ing the fear and warding off the danger of facing
the material world with all its opponents to the
teaching. The formal acamana mantra before sip¬
ping water goes as follows: 'om apavitrah pavitro
va sarvavastham gato ’pi val yah smaret
pundankaksam sa bahyabhyantarah sucih/ sn-
visnu sri-visnu srT-visnu'.
**: Generally, each day and each night is Vedi-
cally divided into six parts consisting of five
ghatikas of 24 minutes each. To each portion of
the day of two hours there is another name of the
Lord or activity for God to be respected according
to these verses. The periods concern the regular
hours (to the position of the sun, considered from
the equator) directly after sunrise 6-8 (before
breakfast), early in the morning 8-10, late in the
morning 10-12, at noon 12-2 (lunchtime), early in
the afternoon 2-4, late in the afternoon 4-6 and the
hours at dusk (after dinner) 6-8, early in the eve¬
ning 8-10, late in the evening 10-12, early at night
12-2, late at night 2-4 and before dawn 4-6 (with
the brahmamuhurta, the meditation hour between
the fourth and second ghatika before sunrise).
Chapter 9
Appearance of the Demon Vrtrasura
(1) Sri Suka said: 'Visvarupa [see previous chap¬
ter], oh son of Bharata, had three heads. One for
drinking soma [performing sacrifices], one for
drinking wine [spiritual matters] and one for eat¬
ing food [the material puipose], so I have heard.
(2) He, oh ruler, offered the gods, who were there
as his fathers, their proper share by publicly chant¬
ing the mantras aloud with sacrifices in the fire. (3)
Even though he with his sacrifices offered the
gods their share he, led by the affection for his
mother [Racana], behind their back [also] made
offerings to the Asuras. (4) The king of the gods
[Indra] seeing how he by that offense to the divin¬
ity betrayed the dharma, afraid [that the demons
would gain strength] angrily quickly cut off
Visvarupa's heads. (5) The head he used for drink¬
ing soma became a kapinjala [a francolin par¬
tridge] , the head for drinking the wine turned into
a kalavinka [a sparrow] and the one used for tak¬
ing food turned into a tittiri [a common partridge].
(6) However powerful he was, because of the re¬
action for killing a brahmin, Indra with folded
hands for the time of a year had to face the conse¬
quences. In order to be purified from the sin to¬
wards other living beings he then divided the bur¬
den over the four departments of the earth, the
waters, the trees and the women. (7) With the
benediction [by Indra] of having her hollows filled
with water, the earth took one fourth of the burden
of killing a brahmin by accepting on her surface
the deserts as the visible sign [of the sin]. (8) With
the blessing that their branches and twigs would
grow back when trimmed, the trees accepted a
quarter of the burden of killing the brahmin
through the sap flowing from them as the visible
consequence. (9) The [youthful] women being
blessed with a constant sexual appetite accepted as
their quarter of the burden of sin the monthly pe¬
riod as the visible reaction. (10) Water blessed
with the ability to increase the volume of the ma¬
terial it soaks, accepted one fourth of the sin with
the reaction of visible bubbling and foaming. One
therefore has to throw [contaminated] water away
[when it bubbles] upon collecting. (11) After hav¬
ing lost his son, Tvasta [see 5.15: 14-15] per¬
formed a sacrifice to create an enemy for Indra
with the words: 'Oh enemy of Indra, increase in
size so that you forthwith can kill your opponent.'
(12) Thereupon from the anvaharya fire [the fire
to the south] a most frightening character appeared
who looked like the destroyer of all the worlds at
the end of the yuga. (13-17) Day after day expand¬
ing to a distance of an arrow's reach, he resembled
a burned mountain or clouds amassing in the eve¬
ning with the sun shining from behind. Next to his
hair, beard and mustache that were as red as mol¬
ten copper, he had eyes blazing like the sun at
noon. Dancing and shouting loudly he kicked up
the dirt as he moved around with the firmament
seemingly held high on his blazing trident. With
his mouth deep as a cave swallowing the three
Canto 6 29
worlds, he drank the sky and licked up
the stars. Over and over yawning with
his massive, tierce teeth, the people
who saw him fearfully fled in all the
ten directions. (18) He, that most fear¬
ful personification of sin, was in truth
the form that the son of Tvasta had
assumed. Now, by [dint of the power
of] his previous austerity, he covered
all the worlds and was thus called
Vrtra ['the encloser']. (19) All the de¬
fenders of wisdom together attacked
him with their soldiers to strike him
with each his own divine weapon, but
Vrtra swallowed the different weapons
all at once. (20) Faced with that fact
they were all struck with wonder and
gathered disheartened, having lost
their courage, to pray to the Original
Person.
(21) The gods said: 'We, with Lord
Brahma first and [all the inhabitants
of] the three worlds that are composed
of air, fire, ether, water and earth, all
trembling with fear, pay tribute to the
destroyer [death, time]. But since he
himself is afraid of Him [the eternal
Original Personality], we should ac¬
knowledge the Lord as our refuge. (22)
One is a fool when one wants to cross
an ocean holding on to a dog's tail, one
is a fool when one wants to approach
anyone else but Him, He who is never
astonished, whose desires are fully satisfied by His
own potency, who is equipoised and of perfect
peace. (23) Just like Manu [here: king Satyavrata]
who for surviving the flood bound his boat, our
world, to the sturdy horn of Matsya, the Lord in
the form of a fish, we who seek our refuge, are
sure to be delivered [by Him] from our abysmal
fear for the son of Tvasta. (24) Formerly the Inde¬
pendent One [Svayambhu or Lord Brahma], alone
on the lotus, was very afraid and by His grace
narrowly escaped from a fall in the so very high
waves of the waters of the flood blown up by the
roaring wind [see 3.8]. May that deliverance be
there also for us. (25) He, the one controller who
by His transcendental potency created us and by
whose mercy we also may create a world of matter
[a culture], can, although He stands in front of us
as the actor, not in His form be recognized by us,
who consider themselves separate controllers. (26-
27) When we are heavily tormented by our oppo¬
nents, He who exists eternally comes to our rescue
age after age with His material potency in differ¬
ent avatar a forms among the sages, the human
beings and the animals, in order to protect each
and everyone near and dear to Him. He, the God¬
head and True Self of us all and of every other
living being, is the transcendental, original cause,
the primary principle of nature [pradhana ], the
Supreme Enjoyer whose energy is known in de
form of the universe, from which He Himself
30 Snmad Bhagavatam - The Story of the Fortunate One
stands apart. He is the refuge we can all surrender
to. He, that Great Soul, will bless us, His devotees,
with all good fortune.'
A /
(28) Sri Suka said: 'Because of that prayer of the
enlightened souls, oh King, He, with them turning
inward, became visible with His conch shell, disc
and club. (29-30) He was surrounded by sixteen
servants with eyes blooming like lotuses in
autumn, who looked just like Him, except for the
Kaustubha jewel and the Srlvatsa mark. Seeing
Him, oh King, they all threw themselves at His
feet, overwhelmed with happiness because of see¬
ing Him directly. Thereafter they slowly stood up
and offered their prayers. (31) The godly souls
said: 'You, oh Lord awarding the results of sacri¬
fice, we offer our obeisances. You, using the cakra
[the disc, the cyclic order of time] as a weapon,
are the one to set the limits. All our respect for
You who are known by so many transcendental
names. (32) They who appeared after You in crea¬
tion, after You, the controller of the three destina¬
tions [of going to hell, to heaven or the purgatory],
cannot understand Your supreme abode
[Vaikuntha]. (33) Oh Lord, let there be our obei¬
sances unto You, oh Bhagavan Narayana, oh
Vasudeva, oh Original Person, oh Highest Person¬
ality, oh Supreme Giver of Insight, oh Most Aus¬
picious One, oh Transcendental Benediction, oh
Greatness of Mercy, oh Changeless Support of the
Universe, Only Proprietor of all Worlds, Ruler
over All and Husband of LaksmI Devi. The best of
those completely detached [the sannyasTs ] wan¬
dering all around the world, fully purified by their
transcendental absorption in devotional yoga
[bhakti], push, by [the strength of] their dutiful
respect of being paramahamsas ['swans of the
Supreme'], open the door of this illusory existence
that gives access to a consciousness in the spiritual
world that is free from contaminations. Thus per¬
sonally experiencing the continuity of Your Lord-
ship, one finds happiness. (34) It is rather difficult
to understand how You, in pastimes relating to the
unification of consciousness, without taking shel¬
ter of anyone or anything, without having a physi¬
cal body, without awaiting our cooperation, with¬
out being transformed Yourself by the basic quali¬
ties of nature, in transcendence above those
modes can be of creation, annihilation and main¬
tenance. (35) Therefore we do not really know
whether Your Lordship is there like an ordinary
human being bound to actions in the material
world, like someone who under the influence of
the modes thus depends on time, space, activities
and nature - and thereby is forced to accept the
good and bad results of his own actions, or
whether You are there as a completely self-
satisfied [dtmdrdma] and self-controlled person
who never fails in his spiritual potency and is al¬
ways a neutral witness. (36) Those two positions
certainly do not form a contradiction in You, the
Fortunate One. For what would be impossible to
You whose attributes are unlimited, You who are
the Supreme Lord of unfathomable glories? You
are by the present-day thinkers doubted with opin¬
ions and arguments laid down in scriptures con¬
taining judgments based upon halfhearted investi¬
gations and fallacious logic. But You are out of the
range of the agitated minds of the obstinate theo¬
rists resorting to controversies. You withdrawn
from all of them are hidden from view behind
Your bewildering illusory energy, the incompara¬
ble and inscrutable potency [by which you make
and break]. You after all, are not divided in two
natures. (37) Perceiving a piece of rope, one does
or does not see a snake. Similarly one concludes,
[really] being intelligent, to following [the person
of You and the acarya] or else not. (38) You, on
closer scrutiny, are the essence of authenticity, the
controller of all and everything spiritual and mate¬
rial. You are there as the cause of all causes of the
entire universe who with all qualities are present
within all, up to the minutest atom. You are [with
the temporality] of all manifestations the only one
who remains. (39) For that reason these exalted
devotees, who relating to You but once tasted a
drop of the nectar of Your glories and with the
continuous flow of bliss within their minds forgot
about the vague and limited reflection of the sights
and sounds of material happiness, have faith in
You alone as the Supreme Personality, the only
and dearest friend of all living entities. How can
those devotees, whose minds are of a complete
and continuous absoiption, oh Killer of Madhu, or
who, as said, are hands-on experts in having ac¬
cepted You as the dear most lover and friend, then
ever give it up to serve Your lotus feet that never
again allow a return to this material ocean? (40)
Canto 6 31
Oh loving Soul and shelter, oh power and opu¬
lence, oh maintainer and seer and most attractive
beauty of the three worlds, because of Your expan¬
sions in the material energy we are sure that, with
Your manifestations in different forms as the Lord
of the enlightened souls [Vamana], of the human
beings [Ramacandra and Krsna], of the animals
[Varaha], of a mixture of them [Nrsiriihadeva] and
of the aquatics [Matsya and Kurma], all the sons
of Diti and Danu and such for their conspiring
are awarded the proper punishment depending
the offense, oh Supreme Chastiser. May You, if
You deem it necessary, likewise kill this [terri¬
ble] son of Tvasta. (41) In our full surrender
totally relying on You, oh Father of Fathers, oh
Lord Flari, our hearts are chained in love by
the meditation on Your two feet that are like
two blue lotuses. By the manifestation of Your
own form, by Your compassionate smile that is
pure, pacifying and pleasing, with the drops of
nectar of the very sweet words that emanate
from Your mouth, the worries melt away of the
souls You accepted as Your own. You, oh Pur¬
est One, we consider the one eligible to take
away our deep pain. (42) Therefore, oh Su¬
preme Lord, what can we, as sparks of the
original fire [the 'golden seed' that You are],
tell You, You who personally are amused to be
engaged in creation, destruction and mainte¬
nance with Your divine energy, You, who as the
Supersoul and spirit of the absolute Brahman
resides in the hearts of all the different living
beings and externally are present according to
time, place and the physical constitution, You,
whom one realizes as the cause of that what
constitutes the [existence and consciousness of
the] living being, You, as the witness of all that
is going on, as the witnessing itself and the
embodiment of the eternal memory of the en¬
tire universe [the akasa record]? (43) Because
You are our Supreme Lord and Master of Tran¬
scendence, please arrange for us a position in the
shadow of the thousand-petaled lotus flowers that
are Your feet, so that we may be relieved of the
pain resulting from the dangers and desires of this
conditioned existence that made us approach You.
(44) Please, oh Controller, put an end now to this
son of Tvasta who is devouring the three worlds
and has exhausted, oh Krsna, oh bliss of eternal
existence [*, see B.G. 4: 4-6], all our strength,
arrows and other means of defense. (45) You, the
swanlike Lord who has His abode in the kernel of
the heart where You supervise the actions of the
individual soul, You, that manifestation of Krsna
whose reputation as a redeemer is so bright, You,
who are without a beginning and who are solely
understood by the pure devotee, You, the path in
this world, the friend and refuge, You, the ultimate
goal of that elder brother to perform sacrifices for,
we offer our obeisances.'
(46) Sri Suka said: 'After by the servants of the
three worlds this way with due respect having
been worshiped, oh King, the Lord, pleased to
hear their praises, replied. (47) The Supreme Lord
said: 'I am very happy with you, oh best of the
demigods. By your knowledgeable prayers unto
Me man can remember Me and be of devotion
unto Me as the Original Self of the opulences. (48)
When I am satisfied one can achieve anything that
is difficult to realize. Still, oh best of the intelli¬
gent ones, he who knows the truth, having fixed
his attention exclusively on Me, does not desire
for anything else but Me. (49) A miserable person
[krpana] looking for the material quality of things
has no knowledge of the ultimate end of the soul
and he who awards what is desired by them is not
a whit better. (50) Someone who knows the su¬
preme goal of life will not tell an ignorant person
to build up karma, just like an experienced physi¬
cian would not give a patient the wrong food, not
even when he would ask for it. (51) Oh patron of
sacrifice [Maghavan; Indra], good fortune to all of
you, go and without delay ask Dadhyanca
[Dadhlci], the most exalted of all saints, for his
body that is firm because of his knowledge, vows
and austerity. (52) Dadhyanca is someone who has
assimilated the spiritual knowledge of purity that
is called 'the head of the horse' [Asvasira]. He de¬
livered that knowledge to the Asvins who then
became receptive to immortality [they became
jivan-mukhas , liberated souls even in this life
**]. (53) Dadhyanca, the son of Atharva, deliv¬
ered his invincible armor [of mantras] controlled
by Me to Tvasta who gave it to Visvarupa. He in
his turn delivered this [Narayana-kavaca protec¬
tion in prayers] to you. (54) [Dadhyanca] the
knower of dharma will for your sake give the
32 Snmad Bhagavatam - The Story of the Fortunate One
Asvins his limbs when they ask for them. With
them Visvakarma will create the most powerful
of all weapons [the thunderbolt] by means of
which, because it is invested with My power,
the head of Vrtrasura can be severed. (55) When
he is killed you will all regain your wealth,
power, arrows and other means of defense. All
good fortune will be yours, because you, My
devotees, will not be hurt.'
*: The anachronistic use of the name of Krsna in
this context is etymologically explained as the
combination of the syllables krs and na, implying
respectively 'absolute existence' and 'beatitude' as
the characteristics of the Supreme Reality.
**: In this context the deary as tell the following
story: 'The great saint DadhTci had perfect knowl¬
edge of how to perform fruitive activities, and he
had advanced spiritual knowledge as well. Know¬
ing this, the Asvinl-kumaras once approached him
and begged him to instruct them in spiritual sci¬
ence ( brahma-vidya ). DadhTci Muni replied, "I am
now engaged in arranging sacrifices for fruitive
activities. Come back some time later." When the
Asvinl-kumaras left, Indra, the king of heaven,
approached DadhTci and said, "My dear muni, the
Asvinl-kumaras are only physicians. Please do not
instruct them in spiritual science. If you impart the
spiritual science to them despite my warning, I
shall punish you by cutting off your head." After
warning DadhTci in this way, Indra returned to
heaven. The AsvinT-kumaras, who understood In-
dra's desires, returned and begged DadhTci for
brahma-vidya. When the great saint DadhTci in¬
formed them of Indra's threat, the AsvinT-kumaras
replied, "Let us first cut off your head and replace
it with the head of a horse. You can instruct
brahma-vidya through the horse's head, and when
Indra returns and cuts off that head, we shall re¬
ward you and restore your original head." Since
DadhTci had promised to impart brahma-vidya to
the Asvinl-kumaras, he agreed to their proposal.
Therefore, because DadhTci imparted brahma-
vidya through the mouth of a horse, this brahma-
vidya is also known as Asvasira.'
Chapter 10
The Battle Between the Demigods and
Vrtrasura
(1) The son of Vyasa said: 'The Supreme Lord
Hari, the Original Cause of the cosmic manifesta¬
tion, after thus having instructed Indra, then dis¬
appeared from the sight of the devoted souls.
(2) When the son of Atharva [DadhTci], the saint,
as was told was beseeched by the godly souls, the
great personality, slightly amused, with a smile
said the following, oh son of Bharata. (3) 'Oh
souls of God, do you not know that all embodied
beings, when they die, have to suffer an unbear¬
able, intense pain that takes away their conscious¬
ness? (4) All souls struggle to remain alive and the
body they desired in this world is very dear to
them. Who would be willing to give away his
body, even if Lord Visnu asked for it?'
(5) The gods said: 'What would there be too diffi¬
cult, oh brahmin, for persons as great as your holi¬
ness, you whose virtues are sung by all and who
are of mercy towards all? (6) People running after
their self-interest do not know what trouble they
cause to other people. If they would know they
would not make their demands. But if one [knows
about the misery of others and] is capable of giv¬
ing, one will not say no [but comply].'
(7) The honorable saint said: 'I only reacted to
hear from you what would be the dharma [in this
matter], I shall give up this dear body for you
[though]. I sooner or later have to give it up any¬
way. (8) Anyone who with this impermanent body,
oh Lords, not full of mercy for each and all en¬
deavors for honorability and religious principles,
is a person pitiable even to the immobile creatures
[like the tolerant trees, see also the Sri Sri
ShadgosvamT-astaka]! (9) By the meritorious souls
of renown this much is recognized as the imper¬
ishable dharma: dharmic is the soul who laments
over the distress of other living beings and feels
happy upon their happiness. (10) Away with the
misery, away with the difficulty! Because a physi¬
cal body can perish any moment and be eaten by
Canto 6 33
the jackals, it would not help [to hold on to it], it is
not there for myself - a mortal is there with his
body [in order to give his life] for that what is his
own [for what he stands for] and for those he
knows [his relatives and friends, see also S.B.
10.22: 35].'
(11) The son of Vyasa said: 'Thus decided on the
right course of action, Dadhlci, the son of Atharva,
gave up his body in sacrifice for the Supreme, the
supreme Brahman, the Supreme Personality [com¬
pare 1.13: 55]. (12) The seer of the truth, with his
senses, life air, mind and intelligence under con¬
trol, being absorbed in trance in the Supreme, was
liberated from his bondage and left the world no
longer taking notice of his material body [see also
B.G. 8: 5]. (13-14) King Indra thereafter took up
the thunderbolt that was created by Visvakarma,
that was empowered by the great sage [Dadhlci]
and suffused with the spiritual strength of the Su¬
preme Lord. Together riding out with
all the other gods while the munis
offered prayers, he gloriously sat on
the back of Gajendra [his ele¬
phant] to the apparent pleasure of all
the three worlds. (15) Vrtrasura sur¬
rounded by the asura chiefs and
commanders was with great force
attacked as the enemy, oh King, just
like it happened when Rudra angrily
attacked Antaka [Yamaraja],
(16) What followed was a great and
most ferocious battle between the
Sura, the divine hordes and the As¬
ura, the demoniac hordes, that took
place at the bank of the [celestial]
Narmada river at the onset of the first
millennium [the Vaivasvata-
manvantara] of Treta-yuga. (17-
18) Oh King, when the demons
headed by Vrtrasura were confronted
with the resplendent opulence of
both Indra, the Heavenly King with
the thunderbolt, and the Rudras,
Vasus, Adityas, Asvins, Pitas, Vah-
nis, Maruts, Ribhus, Sadhyas and
Visvadevas, they could not bear the
sight. (19-22) Namuci, Sambara,
Anarva, Dvimurdha, Rsabha, Asura,
Hayagrlva, Sankusira, Vipracitti, Ayomukha, Pu-
loma, Vrsaparva, Praheti, Heti and Utkala and the
hundreds and thousands of other Daityas, Dana-
vas, Yaksas, Raksasas and others headed by
Sumali and Mali who were all dressed up with
golden ornaments, drove back the front of Indra's
army that even for death itself was difficult to ap¬
proach. Fearlessly they, furiously roaring like li¬
ons, thereupon assailed their opponents with clubs,
iron studded bludgeons, arrows, barbed missiles,
mallets and lances. (23) The chiefs of the divine
forces were from all sides covered by a shower of
arrows, spears, axes, swords, sataghnls and
bhusundis [different types of spiked weapons].
(24) Like stars in the sky covered by clouds, they
could no longer be discerned, completely being
covered by the downpour of projectiles that from
all sides in waves fell upon them. (25) But the
showers of arrows and other weapons did not
reach the armies of the enlightened souls because
34 Snmad Bhagavatam - The Story of the Fortunate One
the demigods quickly cut them midair into thou¬
sands of pieces. (26) Thereupon running out of
arrows and weapons, the sura forces were show¬
ered with a rain of mountain peaks, trees and
stones. They were fragmented like before. (27)
When the troops led by Vrtrasura saw that their
enemy fared quite well under the load of weapons
and mantras and that none of them was harmed by
the trees, the stones and the different mountain
peaks, they became afraid of Indra's soldiers. (28)
All the Daitya endeavors of time and again waging
against the demigods who enjoyed the favor of
Krishna, were in vain, just as the rough words are
of little men when they abuse great souls. (29)
Upon seeing their endeavors fruitless, they who
were not of devotion unto the Lord, defeated in
their pride as fighters, left the battlefield and gave
up the fight that had just begun. With their power
nullified, they abandoned the commander
[Vrtrasura] who had inspired them.
(30) Vrtra, who saw his following of demons flee¬
ing and his army broken by fear, spoke as a broad¬
minded hero with a big grin as follows. (31) Befit¬
ting the moment, the hero of heroes expressed
himself in words that were even attractive to the
greatest minds: 'Oh Vipracitti, Namuci and Pu-
loma! Oh Maya, Anarva and Sambara! Please lis¬
ten to me. (32) All who are bom inevitably have to
face death, wherever they might exist in the uni¬
verse. There is no way to counter that in this
world, a world offering someone the opportunity
to reach a better world and be glorious. When it is
impossible to escape death, who then would not
accept a suitable way to die? (33) There are two
approved ways to die with honor in this world, and
both are very rare. One is to be allowed to leave
the body when one, engaged in yoga controlling
the mind and senses, concentrates on Brahman
[Paramatma and Bhagavan], and the other is to
take the lead on the battlefield and never turn one's
back [on the fight].'
*: 10.22: 35 It is the duty of every living being to
perform welfare activities for the benefit of others
with his life, wealth, intelligence and words.
Chapter 11
The Transcendental Qualities of
Vrtrasura
(1) Sri Suka said: 'Afraid and disturbed as they
were in their intent to flee, oh King, they [the
commanders of Vrtrasura] did not take heed of the
words of their master who thus was stressing the
dharma. (2-3) When the best of the Asuras saw
that the Asura army, as if there was no one to pro¬
tect them, was scattered and chased by the demi¬
gods, now the moment offered the opportunity, the
enemy of Indra was in great pain. Not able to tol¬
erate this, he angrily with great force stepped in
the way of the demigods to rebuke them with the
following words: (4) 'Of what interest are these
shitty mummy's boys to you? There is certainly no
glory to be found in attacking from behind and
killing someone who flees in fear. Someone who
thus thinks to be a hero, will not attain a better
world. (5) If you believe in your battle, if you have
patience in your hearts and if you are free from
desiring worldly happiness, oh insignificant souls,
then just keep standing in front of me for a mo¬
ment.'
(6) This way with his extremely powerful, physi¬
cal presence roaring, he full of anger threatened
the demigods, his enemies, and scared everyone
out of his wits. (7) Because of that outburst of
Vrtra, all the God-conscious souls fell uncon¬
scious to the ground, as if they were struck by
lightning. (8) The entire Sura army, which in fear
had closed its eyes, was trampled asunder. Arro¬
gantly, like a mad elephant running through a for¬
est of hollow bamboos, he, holding his trident
high, stepped around that violently on the field
that the earth shook beneath his feet. (9) Seeing
him in such a rage, the carrier of the thunderbolt
[Indra] indignantly ran towards his enemy and
threw the mightiest of clubs at him. But the demon
caught the difficult to withstand weapon in its
flight very easily with his left hand. (10) That in¬
censed Vrtrasura even more. Roaring loudly he
thereupon with his club struck Indra's elephant,
that was so famous for its strength, on the head.
This feat commanded the respect of all the soldiers
Canto 6 35
on the battlefield, oh ruler of man. (11) Airavata,
struck by the club in Vrtra's hand, shook like a
mountain hit by a thunderbolt and was, in great
pain and spitting blood with a broken jaw, together
with Indra thrown back a fourteen yards.
(12) The great soul [though] refrained from using
the club again [when he saw how] Indra, innerly
shaken about what had happened to his carrier that
did not die, by the touch of his nectarean hand re¬
lieved the animal standing before him from all
pains and injuries. (13) When he thus saw Indra
who armed with a thunderbolt wanted to fight his
enemy, oh King Parlksit, he again remembered
that Indra in the past had killed his brother. Mad in
his grief about that great and cruel sin, he sarcasti¬
cally laughing addressed him. (14) Sri Vrtra said:
'What a fortune to encounter your lordship as my
enemy, you the slayer of a brahmin who was your
guru and my brother. How lucky I am today to be
soon relieved from my debt to my brother by
piercing my trident straight through your heart of
stone, oh complete falsehood in person! (15) You,
desiring heaven, mercilessly severed with your
sword the three heads from the trunk of our inno¬
cent elder brother, like he was an
animal. He was a fully qualified and
selfrealized brahmin. He was your
spiritual teacher entrusted with the
task of leading the sacrifices! (16)
You, bereft of all shame, mercy,
beauty and glory, are by your ac¬
tions condemnable even to the crea¬
tures below the human level [like
the Raksasas]. You will have to die
in great pain after my trident has
pierced your body, that as a corpse
will not be burned but be eaten by
the vultures.
(17) You, who proved yourself so
cruel, I shall, together with all the
others who thoughtlessly following
you attacked me with raised swords,
with their severed heads on my
pointy trident sacrifice to [Bhairava]
the leader of the evil ghosts and his
hordes. (18) But in case you, oh
heroic lordship of mine, with your
thunderbolt in this battle manage to cut off my
head and destroy my army, I, having fallen prey to
the scavengers, by contrast shall be relieved of all
debts and achieve the dust of the feet of the great
sages. (19) Oh master of the God-conscious souls,
why do you not hurl your thunderbolt at me, your
enemy standing in front of you? Do not doubt its
infallibility, the bolt may succeed, unlike the club
that is just as useless as a request for money from
a miser. (20) This thunderbolt of yours, oh Indra,
that is empowered by the prowess of Visnu and the
penance of Dadhlci, for certain without fail will
kill your enemy. Whatever that is established by
Lord Visnu will bring the Lord's victory and all
His opulences and qualities. (21) By the force of
your thunderbolt the rope of my material attach¬
ment will be cut. And when I give up this world I,
with my mind fixed on the lotus feet of Lord
Sankarsana, shall exactly as He said [see 5.25: 8]
reach the destination of the munis. (22) Persons
advanced in spiritual life He recognizes as His
own. He will not bestow upon them the opulences
found in the divine, earthly and hellish spheres
because they lead to envy, anxiety, agitation, pride,
quarrel, distress and belligerence. (23) Oh Indra,
36 Snmad Bhagavatam - The Story of the Fortunate One
the endeavors of a person to attain the three goals
of life [of a settled religion, economy and sense
gratification] are obstructed by our Lord. This is to
be recognized as the special mercy of the Fortu¬
nate One [leading to stability, happiness and con¬
sciousness], which is easy to reach for unalloyed
devotees, but so very difficult to attain by others
[who always get entangled in the consequences of
their actions]. (24) [And therefore I pray:] 'Oh my
Lord, shall I be reborn as a servant of Your servant
whose only shelter is Your lotus feet? May my
mind remember the transcendental qualities of
You, oh Lord of my life, may my words be of
praise and my body be engaged in working for
You! (25) 1 do not desire a place in heaven or the
topmost position [of Brahma], not the rule over
the world nor to dictate the lower worlds. I do not
desire the perfections [the siddhis ] of yoga nor to
be freed from rebirth, oh source of all opportunity,
all I want is not to be separated from You! (26)
Like small birds that, unable to fly, are looking for
their mother, like a calf that, distressed with hun¬
ger, looks for the udder, like a lover who is morose
about the beloved who left, my mind, the same
way, longs to see You, oh lotus-eyed One. (27)
May there for me, who because of his karma wan¬
ders around in this world of birth and death, be the
friendship with Your people [Your devotees], oh
Lord praised in the scriptures, and not so much
with those people whose minds by Your external
manifestation are attached to their bodies, chil¬
dren, wife and home.'
Chapter 12
Vrtrasura's Glorious Death
(1) The honorable rsi said: 'He [Vrtrasura] who
thus eager to give up his body, oh ruler of man,
thought that dying in battle was better than a vic¬
tory, took up his trident and attacked Indra, the
king of the demigods, the way Kaitabha attacked
the Supreme Personality when the world was in¬
undated. (2) Like the fire at the end of the yuga,
the king of the demons with great force hurled the
sharp pointed trident twirling at the great Indra,
while he in great anger loudly roared: 'Dead you
are thou sinner!'
(3) Even though the sight of the rotating trident
flying towards him like a star falling from the sky
was difficult to bear, it did not scare Indra. With
his thunderbolt with a hundred hooks, he cut it,
together with the arm of Vrtra that resembled the
body of the serpent king, in a hundred pieces. (4)
With one arm missing he angrily took up his mace
of iron against the thunderbolt and approaching
Indra and his elephant struck him on the jaw with
it so that the thunderbolt slipped from the hand of
the generous one. (5) That grand and wonderful
accomplishment of Vrtra was praised by the gods
and the demons, the heavenly singers and the as¬
sociation of the perfected souls, but seeing that
Indra was in danger, they sincerely lamented 'Alas,
oh alas!' (6) With Indra, his enemy, in front of
him, not taking up his thunderbolt from being em¬
barrassed that it had slipped from his hands,
Vrtrasura said: 'Oh lord, take up your thunderbolt
and kill your enemy, this is no time for regrets. (7)
Except for the One of creation, annihilation and
maintenance, the Lord who knows everything, the
Original and Eternal Person, those, who in their
dependence desiring to fight sometimes gather
with their weapons, are not always assured of a
victory. (8) Like birds caught in a net, all worlds
and their rulers sigh powerlessly under the time
factor that is the cause out here. (9) People not
aware of that [time factor, Him, the Lord of Time,
the] strength of our senses, mind, body, life force,
death and immortality, consider their indifferent
body the cause. (10) Oh sir [dear Indra], please
understand that all things thus, oh generous one,
just like a wooden doll [a 'woman made of wood']
or a cuddly animal [of 'straw and leaves'], depend
on Isa [the Power, the Lord and master of Time
constituting their life and coherence] .(11) Without
His mercy the person [the purusa], the material
energy \prakrti] , the manifest reality [mahat-
tattva], the self [or false ego, dtrnd or ahankara ],
the elements [ bhutas ], the senses [of action and
perception, the indry as] and what belongs to them
[the mind - manas, intelligence - buddhi and con¬
sciousness - fit] , are not capable of bringing about
anything or do whatever [like maintenance and
destruction], (12) Not knowing [the Lord, the time
factor] one considers oneself - despite being fully
dependent - to be the one in control, but it is He
Canto 6 37
who creates beings by other living beings and it is
He who devours them through others. (13) The
blessings of longevity, opulence, fame and power
arise when the time is ripe [His time], just as the
opposite is found without having chosen for it.
(14) Therefore one should be equal about fame
and infamy, victory and defeat, misery and happi¬
ness and dying and living [see also B.G. 6: 7 &
12: 17]. (15) [The modes of] goodness, passion
and ignorance are found in material nature, they
are not the qualities of the spiritual soul. He who
knows the soul as the one in the position of the
witness, will be free from bondage [compare
B.G. 18: 54]. (16) Look at me, defeated in
battle with my weapon and arm cut off, oh
enemy, I am still trying the best I can to take
your life. (17) In the game of this battle our
lives are the stakes, the arrows are the dice,
our carriers are the game board and it is not
known who will win and who will lose.'
(18) Sri Suka said: 'King Indra hearing the
straightforward, reverent words of Vrtra, took
up the thunderbolt and addressed him with a
smile without further wondering [about what
he had said]. (19) Indra said: 'Oh Danava,
with this kind of consciousness you have at¬
tained perfection. You are a devotee perfectly
focussed on the Supersoul who is the greatest
friend and the ruler of the universe [see B.G.
6: 20-23]. (20) You managed to surmount the
mcLya of Lord Visnu that deludes the common
man. In your giving up the Asura mentality,
you have obtained the position of an exalted
devotee [see 2.4: 18]. (21) It is truly a great
miracle to see how you, as someone driven by
passion, have a strong consciousness, now
that you are in Vasudeva, the Supreme Lord
of pure goodness! [see also Vrtra's prayer
6.11: 25]. (22) Being devoted to the Supreme
Lord Hari, the bestower of beatitude, you are
swimming in an ocean of nectar. What would
the use be then of small ditches of water [of
small material happiness]?'
A ,
(23) Sri Suka said: 'Thus having discussed
the ins and outs of dharma, oh King, the great
commanders Indra and Vrtra, who were well
matched, fought [again], (24) Whirling dan¬
gerously with his iron club Vrtra, [who saw a
chance] to subdue his enemy, with his left hand
hurled it at Indra, oh best of kings. (25) But the
demigod cut with the Sataparvana [the 'hundred
hooked'] thunderbolt simultaneously the club to
pieces as also the hand that was as strong as an
elephant's trunk. (26) Being struck by [Indra] the
carrier of the bolt he, profusely bleeding with the
wings of his arms cut off by the root [from his
trunk], fell from the sky like a mountain. (27-29)
Because of his great life force and uncommon
prowess the demon [was able to] put his lower jaw
38 Snmad Bhagavatam - The Story of the Fortunate One
on the ground and his upper jaw in the sky so that
his mouth became a huge opening. With his
tongue and teeth he, like a fearful snake wishing to
eat an elephant, seemed to devour, as if he were
time itself, the three worlds with his preposterous
body. Pounding and shaking the earth he then
moved his feet as if they were the Himalayas,
whereupon he, thus reaching Indra, swallowed
him together with his thunderbolt and elephant.
(30) Seeing him swallowed by Vrtra all the demi¬
gods, together with the founding fathers and the
great sages, in great grief lamented: 'Alas, what a
misery!'
(31) Even though he was swallowed by the king
of the demons he did not die in his belly, because
he, arriving there, was protected by the Supreme
Personality as also by his own power of yoga to
master the illusion [see S.B. 6.8]. (32) The slayer
of Bala, the mighty one, got out by piercing the
abdomen with his thunderbolt, whereupon he with
great force cut off the head of the enemy that was
like a mountain peak. (33) But when the thunder¬
bolt, in order to sever the head, in its entirety
quickly revolved around the neck to cut it through,
it took as many days as it takes the luminaries to
move over both sides of the equator [a year] to
reach the time that it fell. (34) At that moment in
the sky the sound could be heard of the kettle¬
drums of the denizens of heaven and the perfected
souls. Together with the saints who had gathered,
they celebrated the prowess of the victor [Indra]
by joyously praising him with various mantras and
a shower of flowers. (35) From Vrtrasura's body
the light of his soul rose up, oh subduer of the
enemies, that before the eyes of all the gods
achieved the supreme abode.'
Chapter 13
King Indra Afflicted by Sinful Reaction
(1) Sri Suka said: 'With Vrtra killed the leaders
and everyone else in the three worlds, oh charita¬
ble one, were immediately freed from their wor¬
ries and depressions, except for the mighty Indra
[Sakra] himself. (2) Without taking leave from
Indra thereupon the demigods following Indra,
Brahma, Siva and the other God-conscious peo¬
ple, the saints, the forefathers, and the rest of the
living beings and the demons, all returned to
their places.'
(3) The king [Parlksit] asked: 'Oh my Lord, oh
sage, I would like to know why Indra was so un¬
happy. Why was he so gloomy while all his demi¬
gods were happy?'
(4) Sri Suka said: 'All the godly souls and the
sages were terrified by Vrtrasura's display of
power, but Indra had declined their request to put
an end to him because he was afraid to kill a
brahmin. (5) Indra had said: 'The burden of the sin
of killing Visvarupa was, as a favor to me, carried
by the women, the earth, the trees and the water
[see 6.9: 6-10], but how will I be purified from
killing Vrtra?'
A
(6) Suka continued: 'When the sages heard that,
they said the following to the great Indra: 'We
wish you all good fortune, do not be afraid, we
will perform an asvamedha sacrifice, a horse sac¬
rifice for you. (7) The asvamedha sacrifice of wor¬
shiping the Original Person, the Supersoul, the
Controller who is Narayana our Lord, liberates
one even from the sin of destroying the world! (8-
9) Someone who killed a brahmin, his father, a
cow, his mother or his spiritual master, such a sin¬
ner and even an outcast dog-eater may find purifi¬
cation by singing His holy name. If an asvamedha
sacrifice, the topmost of all sacrifices, by us con¬
ducted with faith, keeps you from being contami¬
nated by the killing of all creatures of Brahma in¬
cluding the brahmins, what then do you expect
from killing a harassing demon?'
(10) Sri Suka said: 'Indra thus being encouraged
by the scholars killed his enemy Vrtrasura when
he approached him. He, Vrsakapi, the mythical
king of the gods, was thereupon tormented by the
reaction following that act of killing a brahmin.
(11) Even though he had done others a favor with
Canto 6 39
his deed, Indra suffered [the deepest] misery.
One's good qualities do not give happiness when
one feels ashamed and guilty. (12-13) It pursued
him in the form of an old, outcast woman trem¬
bling all over her body, whose clothes were cov¬
ered by blood from consumption. With her dishev¬
eled, gray hair she yelled at him: 'Wait, wait', and
spread thereby with her breath a bad fishy smell
that polluted the entire road. (14) The thousand
eyed Indra sought his refuge in heaven and in all
directions of the sky whereupon he hurried in the
northeastern direction to enter there the Manasa-
sarovara lake, oh King. (15) Bereft of all the sus¬
tenance [normally supplied] by the servant of the
sacrificial fire, he lived there for a thousand years
hidden from view in the subtle network of the fi¬
bers of a lotus stem. All that time he in his heart
pondered over the question how he could
find liberation from [the sin of] having
killed a brahmin. (16) For the time of his
absence the heavens were ruled by Na-
husa who, equipped with education, aus¬
terity, yoga and strength, proud of his
wealth and opulence lost his intelligence.
Chasing Indra's wife [Sacldevl] he fell
victim to the fate of a snake [after being
cursed by sage Agastya for having
kicked him]. (17) He whose offense by
the divinity of Rudra was nullified be¬
cause he meditated on the Maintainer of
Truth [Visnu], was, after having recov¬
ered from [the karmic rebound], invited
back by the brahmins. The sin had lost
its grip on him now that he enjoyed the
protection of the wife of Visnu, the God¬
dess of Fortune. (18) The brahminical
sages [upon his return], approached him
to consecrate him, according to the rules,
for the sake of an asvamedha sacrifice in
order to please the Supreme Lord Hari,
oh son of Bharata. (19-20) By the asva¬
medha sacrifice performed by the expert
brahmins in worship of the Original Per¬
son, the Supersoul and Maintainer of all
divinity, there came a [formal] end to
the, so very serious, sin of having killed
the son of Tvasta, the way the sun puts
an end to fog, oh King. (21) After the
asvamedha sacrifice as prescribed had
been performed by the priests headed by Marlci,
and Indra had worshiped the Lord of Sacrifice, the
Supreme Personality, he, being purified from the
sin, retrieved his greatness.
(22-23) This great story describing the glorifica¬
tion of the Lord of the Holy Places, the growth in
devotion and the victory and liberation of Indra,
the King of Heaven, frees one from innumerable
sins. This narration should therefore always be
read and continuously be heard by those who cher¬
ish the intelligence and be reiterated on the occa¬
sion of great festivals. It sharpens one's senses,
brings wealth and fame and releases from all mis¬
conduct; it brings victory over one's enemies and
good fortune and longevity to all.'
40 Snmad Bhagavatam - The Story of the Fortunate One
Chapter 14
King Citraketu's Lamentation
A
(8) Sri Suta said: "After the powerful son
of Vyasa had listened to the question of the
devout Parlksit, he expressed his compli¬
ments and explained it to him. (9) Sri Suka
said: 'Please listen carefully, oh King, to
the story about this as heard from the
mouths of Vyasa, Narada Muni and De-
vala Rsi. (10) Once there was a king, an
emperor over all the earth, who lived in
Surasena and was named Citraketu ['the light of
excellence']. During his rule the earth delivered
everything one could wish for, oh King. (11) He
had thousands and thousands of wives, but from
none of them the king got a single child, even
though they were very well capable of giving
birth. (12) With all his beauty, magnanimity,
youth, good birth, education, opulence, welfare
and all other good qualities he was endowed with,
he was full of anxiety in his role of being the
spouse to that many wives bearing no
children. (13) Neither his great opulence, nor all
his queens with their beautiful eyes, nor all the
lands he ruled as the Emperor, could make him
happy. (14) One day however, Angira, the very
powerful sage who traveled around in his coun¬
tries, unexpectedly arrived at the palace. (15) In
order to pay his respects according to the customs,
A
(1) Sri Par lk sit said: 'How could Vrtrasura with a
nature of passion and ignorance and being that sin¬
ful minded, oh brahmin, have such a strong deter¬
mination about Narayana, the Supreme Person? (2)
With [even] the gods, whose minds are of pure
goodness, and the saints who have unblemished
souls, only rarely is observed that they develop de¬
votion for the lotus feet of Mukunda, the Lord of
Liberation. (3) In this material world there are as
many living entities as there are atoms, some of
them are human or related to the human form and
among them only a few act to do good. (4) Oh best
of the twice-bom, one always sees that
among those who believe in liberation
only a few desire liberation and that
among the thousands of them only a few
are really liberated, are really perfect. (5)
And with the millions and trillions [of liv¬
ing beings] you, among those who found
liberation and perfection, oh great sage,
will very rarely find someone who both
considers Narayana the Supreme One and
has a mind that is completely peaceful
[compare B.G. 7: 3 & 7: 26]. (6) How,
[with the truth of this,] could Vrtra then,
being so sinful and the cause of such suf¬
fering all over the world, in the full of his
fire of giving battle have an intelligence
that was fixed on Krsna? (7) 1 am in great
doubt about this and I would very much
like to hear, oh master, how he managed to
please the Thousand-eyed One in battle
with his bravery and strength.' "
Canto 6 41
he stood up from his throne and offered him wor¬
ship. After thus having proven his hospitality, he
offered him a comfortable seat and sat down next
to him in proper self-restraint. (16) Then, oh
Maharaja, the great rsi himself bowed down,
complimenting him who in all humility sat beside
him on the ground, and addressed him speaking as
follows.
(17) Angira said: 'Is everything all right with your
health and the material order of the state, the order
of the king [in the form of his guru, ministers, al¬
lies - friends, army and police, subjects, territory,
fortress and treasury] that is so much alike the
seven material layers protecting the living being
[consisting of the totality, the ego and the five ob¬
jects of the senses; mahat-tattva, ahankara and
tanmatras ]? (18) The king, submitting himself to
[the needs and demands] of these elements of his
rule, can achieve welfare and prosperity, oh god of
man, and so will each and all who, depending on
him, contribute and serve. (19) Do your wives,
citizens, secretaries, servants, merchants as also
your ministers, intimates, governors, landholders
and kin, all comply with your rule? (20) When the
mind [of the king] is controlled, all the subjects
will cooperate and everyone, including the gover¬
nors, will support free from negligence. (21) The
anxiety of your pale face tells me that something
is bothering you, that you yourself for some or
another reason are not quite happy.'
(22) He [Citraketu] who desired offspring and this
way by the muni was questioned despite his being
well informed, oh King, bowed deeply before the
sage in great humility and replied as follows. (23)
King Citraketu said: 'Oh great soul, what of the
external and internal affairs of the embodied souls
would not be understood by yogis who are free
from all sin by their austerity, spiritual knowledge
and meditative absorption? (24) Nevertheless,
even though you know everything, you ask me
about my worries, oh brahmin. Let me, with your
permission, then dilate on what you asked
me. (25) Having a great empire even desirable to
the demigods, all the wealth and upkeep does not
give me any pleasure because I have no son. To
me it is all like trying to satisfy one's hunger and
thirst with everything else but food and drink. (26)
Save therefore me and my forefathers from getting
lost in the darkness, oh great wise. Make it so that
we get a son and thus may defeat that [threat]
which is so difficult to overcome.'
(27) Sri Suka said: 'Thus being beseeched, the
most powerful and merciful son of Brahma made
him cook a preparation of sweet rice for Tvasta
[the demigod father of Visvarupa, see 6.8], which
he then offered in worship of him. (28) The sage
next offered the remnants of the sacrifice to the
first and most perfect queen of all the king's
queens who was called Krtadyuti, oh best of the
Bharatas. (29) Thereafter he said to the king: 'Oh
King, there will be one son who will be the cause
of jubilation as also lamentation for you', where¬
upon the son of Brahma left. (30) After having
eaten the food of the offering Krtadyuti proved to
be impregnated by Citraketu, the way the goddess
Krttika received a son [named Skanda] from Agni.
(31) Her fetus gradually developed little by little
from the semen of the king of SOrasena, just like
the moon does during the bright fortnight of the
month. (32) And thus in due course of time a son
was born who created the greatest delight among
the inhabitants of SOrasena when they heard about
it. (33) The king, very happy with his newly born
son, bathed and decorated himself with ornaments
and then arranged for the brahmins to perform the
birth ceremony with many benedictory words.
(34) He donated to the brahmins gold, silver, gar¬
ments, ornaments as also villages, horses, ele¬
phants and sixty crores of cows. (35) In order to
increase the opulence, the reputation and longevity
of his newly born son, he with great attention like
a raincloud showered all one could wish for. (36)
Just like a poor man who has an increasing affec¬
tion for the riches he gained with great difficulty,
the pious king, as a father, day after day felt more
love for the son he with so much difficulty had
received. (37) Also the mother developed igno¬
rantly an excessive affection for the son and that
led, with all the co-wives of Krtadyuti, to a fever¬
ish desire also to have sons. (38) The way he all
day cared about the son, king Citraketu was also
extraordinarily attracted to the wife who gave him
the son and not so much to the other wives. (39)
Because they had no sons and were unhappy from
being neglected by the king, they lamented and
42 Snmad Bhagavatam - The Story of the Fortunate One
condemned themselves out of envy. (40) A woman
who has no son is, at home by her husband and the
co-wives who do have sons, disrespected and bur¬
dened with the load of sin. She is then despised
like a maid-servant. (41) What would a maid¬
servant have to lament when she derives her honor
from faithfully serving her husband? But if she is
there like a maid-servant to the maid-servants, she
is most unfortunate. (42) The queens, who burned
[in lamentation and envy] because their king en¬
joyed the wealth of a son from their rival Krta-
dyuti, having fallen out of grace thus developed a
very strong hatred. (43) Out of their minds be¬
cause of their enmity, the women, unable to accept
the king['s conduct], became extremely hard¬
hearted and administered poison to the boy. (44)
Krtadyuti walking around the house was not aware
of the sin committed by the co-wives and thought,
looking at her son, that he was fast asleep. (45)
When the boy had lain down a long time she, as a
sensible woman, therefore gave the nurse the or¬
der: 'Please, oh friend, bring me my son.' (46)
Looking after him, the nurse saw him lying down
with his eyes turned upwards and his life force,
mind and senses gone. She then falling to the
ground cried: 'I am doomed!' (47) As soon as the
queen heard that she, with an agitated voice in
loud words of regret, was striking her breast with
both her hands, she also hurried in and saw, upon
approaching her son, that her child unexpectedly
had deceased. (48) Overcome by grief she fell un¬
conscious to the ground with her hair and dress in
disarray. (49) Next, oh ruler of man, all the inhabi¬
tants of the palace and all the people, men and
women who had heard the loud crying nearby,
came and all lamented greatly, being equally ag¬
grieved, just as did pretentiously those who had
committed the crime. (50-51) Hearing that his son
had died for reasons unknown, the king could not
see properly anymore. Followed by his entourage
of ministers and brahmins he on his way con¬
stantly fell and slipped. Because of his affection
his lamentation grew [like fire] so that he fell un¬
conscious down at the feet of the dead boy. Heav¬
ily breathing with his hair and dress disheveled, he
[coming to] was not capable of uttering a single
word anymore, because of his choked up voice
and the tears he cried. (52) The queen, seeing her
husband crying heavily in his grief over the de¬
ceased child, the only son of the family, cried
along in every possible way and thus added to the
anguish of all the people, including the officers
and ministers, who had gathered there. (53) The
flowers in her scattered hair slipped down while
her two with kumkum powdered breasts got wet
from the teardrops that, mixed with her make-up,
fell from her eyes. She lamented about her son
with a sound that reminded one of the sweet cries
of a kurarl bird.
(54) 'Alas, oh Creator of my fate, how much You
fail in Your wisdom! With the father alive while
his offspring is dead You prove to be someone
who acts against His own creation. Such a contra¬
diction makes You an opponent. (55) If there is no
regular order in this world to the death and birth of
embodied souls, it may be so that things happen as
a result of one's karma. [But with] this [taking
away of my son] You are cutting away the bond of
love that You created Yourself for the growth of
Your creation! (56) And you, my dear son, should
not give up on me. I am so miserable without you
as my protector. Look what grief you gave your
father. With you we can easily overcome the dark¬
ness that is so difficult to defeat without a son.
Please do not abandon us any longer, do not depart
with the merciless Lord of Death. (57) Get up my
sweet son, all the children, all your playmates, are
calling you to play with them, oh prince of mine.
You have slept so long and must be really hungry
by now. Please take my breast to drink and drive
away the grief of your relatives. (58) How unfor¬
tunate not to see the charming smiles any longer
of you who were born from my flesh. Have you,
now that you have closed the eyes of your lotus
face, really left for the other world, the place of no
return? Have you been taken away by the cruel
Lord of Death? I cannot hear your sweet prattle
anymore...'
(59) Sri Suka said: 'Together with the woman who
thus bewailed her dead son in several lamenta¬
tions, Citraketu most aggrieved cried loudly. (60)
As the king and his wife were thus lamenting, all
their subjects also cried and so were all the men
and women of the kingdom crazed with grief. (61)
Sage Angira, who knew that they, because of the
Canto 6 43
grief they came to, had lost their senses and were
helpless, thereupon visited them together with
Narada Muni.'
Chapter 15
The Sages Narada and Angira Instruct
King Citraketu
(1) Sri Suka said: 'They [the sages Narada and
Angira] in order to give instruction in spiri¬
tual terms, spoke to the king who like a dead
man fallen at the side of the corpse was so
very much aggrieved. (2) 'Oh best of kings,
the person you are lamenting about, who is
that actually, oh lord, who has he been in his
previous birth, who is he now and who will
he be hereafter? (3) Just like grains of sand
wash ashore and drift apart by the force of
the waves, the embodied souls are united and
separated by time [compare B.G. 2: 13]. (4)
Just as from seeds sometimes grains grow
and sometimes not grow, the living entities,
impelled by the material potency of the Su¬
preme Lord, sometimes produce other living
beings and sometimes not. (5) We, you and
also the other creatures moving and not mov¬
ing about here at the moment, oh King, were
not together before this birth, nor will we be
together after we died, despite our sharing
the same present. (6) The Ruler of All, as
indifferent as a [playing] boy, creates, main¬
tains and destroys living beings through other
living beings; they who were created by Him
do not exist independent of Him [compare
B.G. 3: 27], (7) By the body of the embodied
soul a body is created from another body, just
as indeed from one seed another seed is gen¬
erated. The [this way temporally] embodied
[individual soul] is eternal, just as the con¬
stituent elements of matter are [see B.G. 8:
17-22]. (8) To consider this body separate
from its indweller is, just like separating the
individual from the group, the product of an
age-long form of ignorance, such a separa¬
tion is just like the separation of souls - of the
essence - an imaginary one.'
(9) Sri Suka said: 'King Citraketu, consoled by
what the twice-born ones thus told him, wiped his
shriveled face with his hand and spoke. (10) The
honorable king said: 'The two of you who arrived
here in the dress of renunciates, are accomplished
in spiritual knowledge and the greatest of the
greatest. (11) You as brahmins dear to the Lord [as
Vaishnavas] dressed up like madmen wander the
surface of the earth as you like in order to en¬
lighten those who, like me, are of a worldly intel-
44 Snmad Bhagavatam - The Story of the Fortunate One
ligence. (12-15) Sanat-kumara, Narada, Rbhu,
Angira, Devala, Asita, Apantaratama [an early
name of Vyasadeva], Markandeya and Gautama;
Vasistha, Bhagavan Parasurama, Kapila, Su-
kadeva, Durvasa, Yajnavalkya and Jatukarna as
also Aruni, Romasa, Cyavana, Dattatreya, Asuri,
Patanjali, the sage Dhaumya head of the Vedas and
the wise Pancasikha, Hiranyanabha, Kausalya,
Srutadeva and Rtadhvaja; all these and other mas¬
ters of perfection are the wandering spiritual edu¬
cators. (16) Therefore, let me be enlightened by
your torchlight of spiritual knowledge, oh masters,
for I am but a foolish village dog bereft of vision
in the darkness.' [*]
a
(17) Sri Angira said: 'I am [the same] Angira who
granted you the son you wanted, oh King and this
son of Brahma here is the great sage Narada in
person. (18-19) This because of your grief about
your son being merged in a difficult to overcome
darkness does not befit you. You are supposed to
remember the Supreme Personality. The two of us
have arrived here visibly before your eyes in order
to support you, oh King. You, as someone an¬
chored in Brahman and devoted to the Lord, we
have to tell that you don't deserve it to come down
like this. (20) The first time I came to your home, 1
could have given you the spiritual knowledge of
transcendence, but, since you were absorbed in
other matters, I could only give you a son. (21-23)
And now you undergo the tribulation of someone
with children, a nice wife, a home, riches and
various assets and luxuries. The objects of the
senses of concern to you, like a kingdom, opu¬
lence, land and royalty, power and a treasury with
servants, ministers and allies, all belong to the
temporality. All of this, oh Ruler of Surasena, con¬
stitutes a lamentable illusion giving rise to fears
and distress; these are figments concocted by the
mind, preoccupations in the form of castles in the
air. (24) That what you're so concerned about is
without any substance, that what you meditate
upon are fabrications born from profit-minded ac¬
tions. All these sorts of karmic engagements origi¬
nate from the mind. (25) This body of the living
entity consists of material elements and senses of
action and perception. These are declared to be the
cause of the various sufferings and pains of the
living entity [see also B.G 15: 7-11]. (26) There¬
fore be careful with the things of the mind and
consider your real position, give up your belief in
the duality as being something permanent; take to
the peaceful condition.'
A
(27) Sri Narada said: 'Listen good and accept from
me this mantra containing the secret of Vedic phi¬
losophy [see 8.16: 18-25] which, if you concen¬
trate on it for seven nights, will give you the vi¬
sion of the all-pervading Lord Sankarsana ['the
One with the plough'; see 5.25]. (28) All others
[all the other men of God], giving up on this illu¬
sion of duality and finding shelter at His lotus feet,
oh King, in the past immediately attained His une¬
qualed and unsurpassed glories. Likewise you will
soon obtain the Transcendence.'
*: Before lecturing Vaishnavas pray the following
prayer in which they describe the role of the guru:
'om ajnana-timirandhasya
jndncmjana-saldkaya
caksur unmilitam yena
tasmai sn-gurave namah'
"I was bom in the darkest ignorance, and my spiri¬
tual master opened my eyes with the torch of
knowledge. I offer my respectful obeisances unto
him."
Chapter 16
King Citraketu Meets the Supreme
Lord
(1) The son of Vyasa said: 'The devarsi, oh King,
then brought the deceased son of the king [who
was called Harsasoka, or 'jubilation and lamenta¬
tion'] before the mind's eye of the lamenting rela¬
tives and addressed him. (2) Sri Narada said: 'Oh
living soul, all good fortune to you, behold your
mother, father, friends and relatives who, lament¬
ing over you, are greatly distressed. (3) To com¬
plete your life you may reenter your body and in
the midst of your kin enjoy all pleasures of life in
accepting the award of your father's royal throne.'
Canto 6 45
(4) The individual soul said: 'In which of all those
births wherein I because of my karma have been
wandering among the gods, the animals and the
human beings, were these people here my father
and mother? (5) In the course of time eventually
all people become each other's friends, family
members, enemies, neutrals, well-wishers, indif¬
ferent or envious ones [compare B.G. 3: 27]. (6)
Just as means of exchange like gold pass from one
person to the other, the same way the individual
soul passes through different species of life by
different fathers [see also B.G. 2: 22], (7) One al¬
ways sees that the ties one has in human society
with matters [like money or the other sex] are
temporary; as long as one relates to it one claims
ownership. (8) So too the eternal, individual soul
identifies himself in a certain birth with his body
for as long as he is situated in it, even though he
actually has no specific material identity. (9) This
living entity is [factually] eternal, imperishable
and most subtle, it constitutes the self-effulgence
of all the different embodiments,
the master who manifests himself
as this material world by means
of the gunas [see also 4.29: 29],
(10) It is not of like and dislike
or of mine and thine. It is the one
witness to the different sorts of
intelligence and performers of
good and bad deeds [see also
B.G. 9: 29]. (11) The [original]
soul is not of the happiness and
harm resulting from fruitive ac¬
tions; perfectly neutral residing
in the heart he is the Lord over¬
seeing cause and effect [B.G. 2:
47].'
(12) The son of Vyasa contin¬
ued: 'Thus having spoken the
living soul went away. His rela¬
tives, astonished [about what he
had said], then cut the bond of
their affection for him and gave
up their lamentation. (13) The
difficult to forsake affection that
leads to lamentation, illusion,
fear and distress, was by the fam¬
ily of the son given up when they
with the performance of the proper rites removed
the body. (14) Oh King Parlksit, those who had
killed the child were, bereft of their bodily luster,
very ashamed of having murdered the boy. Re¬
membering what the brahmin [Angira] had stated,
they performed according to the directions of the
priests at the river the Yamuna the atonement for
having killed the baby. (15) Citraketu, spiritually
awakened by the words of the two brahmin souls,
thus emerged liberated from the dark well of his
familial attachment the way an elephant emerges
from a mud pool. (16) After taking a bath in the
Yamuna as was prescribed and piously performing
oblations of water while controlling his mind and
senses with gravity, he offered the two sons of
Brahma his obeisances.
(17) Bhagavan Narada who was very pleased with
him being such a surrendered devotee in control of
himself, next, as he had promised, disclosed the
following knowledge [of the Lord in the form of a
46 Snmad Bhagavatam - The Story of the Fortunate One
prayer], (18-19) 'Oh my Lord, my obeisances unto
You, the Supreme Lord Vasudeva. Let me medi¬
tate upon Pradyumna [the Lord of intelligence],
Aniruddha [the Lord of the mind] and Sankarsana
[the Lord of the ego, see also 4.24: 35-37], All my
respects for the full manifestation of wisdom, the
embodiment of supreme bliss who is the Self of
delight and peace whose vision is turned away
from the dual world. (20) The waves of the mate¬
rial ocean calm down by the realization of Your
personal bliss. My reverences unto the Supreme
Controller of the Senses; my respects for You
whose expansions are unlimited. (21) May He, the
One without a second who, being completely
spiritual, cannot be expressed in words, be caught
in a form or be comprehended by the mind, may
He who is transcendental to cause and effect, pro¬
tect us. (22) The way all pottery is created from
earth, consisting of earth and returning to earth,
everything is born from Him, existing by Him and
vanishing in Him. Him, the Supreme Brahman
[the Absolute Truth] I offer my obeisances. (23) I
bow before Him who, having expanded outside
and inside as vast as the sky, by the mind, the in¬
telligence, the senses and the life airs cannot be
touched or known. (24) The body, the senses, the
life air, the mind and intelligence are all parts that
are penetrated [by the supporting, connecting and
ruling principle of Brahman]; they, just like iron
that [cannot be forged if it] is not heated, without
that support cannot engage in activities and ac¬
quire the status of a[n independent] seer. (25) My
obeisances unto You my Lord, oh Supreme Per¬
sonality, most perfect Supersoul and master of all
mystic powers whose feet are embraced and ca¬
ressed by the multitude of lotus bud hands of the
topmost devotees. All my respects for You who are
situated in the highest position.'
(26) Sri Suka said: 'After Narada had imparted the
knowledge to this fully surrendered devotee, he
together with Angira left for the abode of Brahma,
oh King. (27) Citraketu then chanted with great
concentration and only drinking water, for one
week the prayer that was communicated by
Narada. (28) Strictly keeping to the instructions
he, by carefully practicing these prayers, after
these seven days and nights achieved the mastery
of the Vidyadharas ['the ones founded in knowl¬
edge'], oh ruler of man. (29) By dint of that spiri¬
tual exercise for his mind he, having found the
enlightened course, thus in a few days only
reached the shelter of the lotus feet of the God of
all gods, Lord Sesa [Anantadeva or Sankarsana,
see 5.25]. (30) He saw Him, his Master and Con¬
troller, with His smiling lotus face, reddish eyes
and skin as fair as a white lotus. Clad in blue si lk
and with a glittering helmet, armlets, a belt and
bangles, He was situated in the midst of His most
perfect devotees. (31) The sight of Him destroyed
all his sins so that he, contented and pure at heart,
could approach Him like a full-blown bhakta.
Moved from within by love he with tears in his
eyes and his hairs standing on end, offered the
Original Personality of God his obeisances. (32)
He at the lotus feet of the Lord of the Verses, wet¬
ted that resting place with his tear drops over and
over and was, because his voice was choked by his
love, for a long time unable to utter a single letter
of the alphabet and offer prayers. (33) By intelli¬
gently controlling his mind and the senses that are
led by the external world, this king recovered his
speech and then addressed the personification of
devotional service and the scriptures, the teacher
of all.
(34) Citraketu said: 'Oh Unconquerable One, You
are conquered by those who are of self-control.
You give Yourself in utter compassion to those
devotees, who as surrendered souls were con¬
quered by You and always sing Your glories with
minds free from desire. (35) Supposing their sepa¬
rate existence the creators of this universe who are
[only] a part of a part of You, in vain compete with
each other for Your dominion that consists of the
creation, maintenance and dissolution of this cos¬
mic manifestation, oh Supreme Lord. (36) Without
Yourself having a beginning, an in between or an
end, You from the smallest material unit to the
complete of the universal manifestation have Your
existence in the beginning, in the end and in be¬
tween; that which is constant in the beginning and
in the end is there also in the middle of the exis¬
tence of all. (37) This egg shaped universe consist¬
ing of the seven layers of the earth element and the
rest, each of which measures the tenfold of the
preceding one [see 3.26: 52], is but insignificant
compared to the millions of such universes that
Canto 6 47
exist in the cosmos. Therefore You are [called]
unlimited. (38) Eager to enjoy like animals, man
worships only parts of You [the demigods] but not
the Supreme of You, oh Controller. The benedic¬
tions they bring are finished when their end is
reached, just as it is with politicians [B.G. 7: 20-
23, S.B. 2.3: 10]. (39) A mind ruled by lust [the
lesser god] does, just like fried seed, not lead to
growth and healing in You, oh Supreme One. But
in the full knowledge of Your Supreme Self a per¬
son is not affected by the network of the modes
and the duality of their material qualities [compare
B.G. 4: 9]. (40) They who on the path of liberation
are of worship were conquered by You, oh Uncon¬
querable One, when You [as their teacher] spoke
about the process of devotional service. They are
the faultless ones who do not crave for material
happiness, they are the great sages satisfied from
within [see also 1.2: 6]. (41) Engaged a different
way [in demigod worship] one lacks in conscious¬
ness and arrives in human society thus at the 'I'
and 'mine' and the 'me' and 'you' [of the false ego].
In approaches other than Yours one is as a result of
the deviating vision impure in one's conduct, time
bound and full of adharma [compare B.G. 18: 66].
(42) In what sense is it beneficial for oneself, for
others, or for whatever purpose to be turned
against oneself [one's own body] or against others
in one's religiosity? Such a practice of human self¬
betrayal raises Your anger, torments one's fellow
man and contravenes the dharma [see B.G. 16: 17,
17: 19 and S.B. 1.2: 8]. (43) Your view defining
the process of devotional service is free from in¬
consistencies. They who following that course are
equal towards all living beings whether they move
or not move, is certainly a civilized person [an
Aryan], (44) This absence of internal conflict in
You, oh my Lord, puts an end to the sins of any¬
one who sees You [Your devotees and Your book]
before his eyes. Only but once hearing Your name
forthwith delivers even the lowest among man
from the misery of material existence. (45) Seeing
You now here before us, oh Supreme Lord, has
removed the contaminations from our mind. Why
48 Snmad Bhagavatam - The Story of the Fortunate One
would it be different from what the great rsi of
enlightenment [Narada], Your devotee has said?
(46) Oh Unlimited one, You as the Supersoul of all
the world, know everything that each living entity
does out here. What we know compares to the
light of fireflies relative to the sun of You as our
teacher of transcendence. (47) All obeisances unto
You, oh Lordship of the persistence, the ending
and creation of the universe. The position of You
as the transcendental swan, the ascetic of the high¬
est order, is beyond the ken of those who unify in
a false notion, a material notion of independence.
(48) The senses gathering knowledge perceive in
pursuance of Your perception and they who en¬
deavor to rule the universe do so to the example of
Your endeavoring. Let there be my obeisances
unto You, the Supreme Lord with the thousands of
hoods, by whom the gigantic universe You carry
on a single hood, appears [as insignificant as] a
mustard seed.'
A /
(49) Sri Sukadeva said: 'Oh best of the Kurus, the
Supreme Lord Ananta Deva very pleased about
thus being worshiped by Citraketu the king of the
Vidyadharas, then replied. (50) The Supreme Lord
said: 'From directly seeing Me and from the wor¬
ship with the prayer that Narada and Angira have
disclosed to you, you now have attained perfec¬
tion, oh King. (51) I as the Supersoul of all, as the
cause of the manifestation, have expanded in dif¬
ferent forms and exist in both the eternal forms of
the spiritual sound vibrations and the Supreme
Brahman [compare B.G. 7: 4-5], (52) The living
entity expanded into the world and the world ex¬
panded within the living entity. These two [the
world and the living entity] are pervaded by Me as
also made by Me [compare B.G. 9: 4]. (53-54) A
person sleeping sees in his dream the entire world
within himself, but upon awaking he finds himself
lying down somewhere. Likewise one must con¬
sider the different states of consciousness and
conditions of life of the living entities as manifes¬
tations of the illusory potency of the Self, knowing
which one should always remember their Supreme
Creator and Witness [see bhajan Radha Krsna
Bol]. (55) Know Me as that [all-pervading] Soul,
as the Supreme Spirit free from the modes of mat¬
ter by whom the sleeping [bewildered] person at
that time is able to recognize what belongs to the
dream and what to his happiness. (56) When the
person remembers [himself, his spirit soul, his
jTva, as the one] joining both the states of con¬
sciousness of being asleep and being awake, he
may reach beyond that spiritual knowledge and
arrive at the Supreme Brahman [the knowing prin¬
ciple] that is transcendental. (57) The living entity
having forgotten about this spiritual nature of My
position, leads because of that a materially condi¬
tioned life in separation from the Supersoul, be¬
cause of which it wanders from one body to the
next, from one death to another. (58) Achieving in
this world a human birth offers one the chance to
arrive at self-realization with the [support of this]
spiritual knowledge and wisdom, but they who fail
to pick up that knowledge will never find peace
and happiness. (59) Thinking of the trouble of toil¬
ing in this world and then achieving the opposite
of what was intended - and then remembering how
one is freed from fear by ridding oneself of one's
desire for material things, one should, thus know¬
ing better, desist from that [karmic] desire. (60)
Flusband and wife [being materially motivated]
perform activities for the sake of their happiness
and to be free from misery, but these actions have
no effect because they do not put an end to the
[material] happiness and distress [that follow one
another, see also B.G. 2: 14, 4: 20, 9: 31], (61-62)
Those who consider themselves very smart but
realize this way the opposite of what they wanted,
find it extremely difficult to understand [too 'sub¬
tle' or hard to grasp] what it means to be of pro¬
gress with the soul and [as a soul] to exist apart
from the three states [of unconsciousness, sleep
and waking]. Someone who personally experi¬
enced it or has understood it from listening to oth¬
ers, should, now he by dint of his own power of
judgment in spiritual knowledge and wisdom has
freed himself from materialism, with the resulting
full satisfaction, become My devotee [*]. (63) The
realization of the insight of this qualitative notion
of the oneness of the [individual] soul and the
transcendence [of the Lord], constitutes - all things
considered - the ultimate goal of life for capable
and intelligent human beings who unite in [bhakti-
]yoga. (64) If you with faith, not concluding dif¬
ferently, accept these words of Mine, oh King, you
will soon find your perfection in the full [aware-
Canto 6 49
ness] of spiritual knowledge and its
wisdom [its practical application]
(65) Sri Suka said: 'After the Supreme
Lord, the Teacher of the Universe,
thus had assured Citraketu, He, Lord
Hari, the Soul of All, disappeared
from sight.'
*: The verse says that one, with the
full satisfaction that is found in the
realization one's independence as a
soul, should become His devotee. This
is the natural consequence of the con¬
nectedness of the jiva with the Super¬
soul, the continuity of Him as the
Original Person of all divine qualities.
In denial of this necessity to acknowl¬
edge His integrity, the load of the re¬
sponsibility associated with it will be
too big to carry alone, so that one will
lose this full satisfaction again. One
then falls back into the false pride and
division of the ego resulting from such
a denial. In other words, without the
Lord as your lightening rod, you will
be struck by lightening.
Chapter 17
Mother Parvatl Curses Citra-
shining, heavenly vehicle that he had received
from Lord Visnu, he saw Lord Siva in the midst of
all the saintly personalities. Surrounded by the
perfected ones and the singers of heaven, he had
his arm around the goddess who sat on his lap.
Citraketu laughed loudly about it and then spoke
in the presence of the mother words she could
clearly hear. (6) Citraketu said: 'This spiritual mas¬
ter of all the world, who is the direct representa¬
tive of dharma for all embodied souls, sits here as
head of an assembly while embracing his wife! (7)
With his hair matted, intensely repentant, follow¬
ing the Vedic principles and presiding a gathering,
he is hugging a woman sitting there unashamed
like an ordinary materially motivated person. (8)
Normally even conditioned souls embrace their
(1) Sri Suka said: 'After making his obeisances in
the direction in which Lord Ananta had disap¬
peared, Citraketu, the King of the Vidyadharas
began traveling, moving about in the atmosphere.
(2-3) On his way not diminished in his power and
sense control he visited hundreds of thousands of
people in thousands of places and was by the
sages, the perfected ones and the monks praised
for being a great yogi. Pleased to stay in the val¬
leys around Kulacalendra [Mount Sumeru] where
one exercises for the different forms of perfection,
he took great delight in persuading the wives of
the Vidyadharas to praise the Supreme Personality,
Lord Hari. (4-5) One day roaming in the brightly
50 Snmad Bhagavatam - The Story of the Fortunate One
women in private ... and this one master of vow and you, my son, no longer will commit any of-
and austerity enjoys his woman in an assembly!' fense.'
(9) Sri Suka said: 'When the great Lord of fath¬
omless intelligence heard that, oh King, he only
smiled and remained silent, and so did everyone in
the assembly following his example. (10) With
him unaware of the might [of Siva] thus speaking
against all etiquette, the devT angrily addressed
the impudent one who thought he
was so well restrained. (11) Sri
Parvatl said: 'And now would
this one here all of a sud¬
den be the Supreme
Controller, the one to
chastise and the mas¬
ter of restraint for
persons like us as
the ones criminal
and shameless?
(12) It must be so
that the one born
on the lotus has
no notion of
dharma. Nor do
Brahma's sons,
Bhrgu or Narada,
the four Kumaras,
Lord Kapila or
Manu himself have
a clue, otherwise
they would have
stopped our Siva from
breaking the rules! (13)
This one here is the lowest of
all ksatriyas. He who by him po¬
sitioning himself above the gods so im¬
pudently was chastised, is the one who is the
teacher of all the world, the auspicious one of aus¬
piciousness in person upon whose lotus feet one
meditates. Therefore this man deserves it to be
punished. (14) This impudent, haughty fellow
does not deserve it to approach the shelter of the
lotus feet of Vaikuntha that are worshiped by all
the saints [compare: Sri Sri Siksastaka].
(15) Therefore, oh greatest of all sinners, leave
this place to be born among the demons, oh fool,
so that this world again belongs to the great ones
(16) Sri Suka said: 'Thus being cursed Citraketu
came down from his heavenly chariot to propitiate
Parvatl by bowing his head deeply before her, oh
son of Bharata. (17) Citraketu said: 'Folding my
hands before you, oh mother, I accept your curse.
That which the gods impose upon a mortal is en¬
tirely determined by his deeds in the
past. (18) Deluded in his igno¬
rance the living entity is
caught wandering
around in the vicious
circle, the cycle of
rebirth of this ma¬
terial life
wherein he con¬
stantly is sub¬
ject to happi¬
ness and dis¬
tress. (19) The
individual soul,
nor anyone
else, can be
really the one
who calls for
the happiness
and sorrow [the
illusion and dis¬
illusion], A per¬
son lacking in
awareness neverthe¬
less considers himself
or someone else the
cause in this matter. (20)
What would in this stream, this
constantly changing flow of the
modes of matter, actually be a curse or a favor,
what would [the meaning of] a promotion to
heaven or a fall down in hell be, or [the eternal
value of] happiness and distress? (21) He, the One
Supreme Lord, by His potencies creates the condi¬
tioned existence of all living beings as also the life
of liberation [in devotional service]. He is the One
responsible for the happiness and distress on the
one hand and the position in which one [with
Him] is elevated above time on the other hand.
(22) He considers no one His favorite or enemy, a
Canto 6 51
kinsman or friend, an insider or outsider. He is
equal to all, omnipresent and unaffected by the
world. In His happiness being free from attach¬
ments, one finds no anger in Him. (23) Still there
is, in a repetition of being born and dying again,
for the ones embodied the [karmic] answer of an
existence settled for happiness and grief, gain and
loss, bondage and liberation which generated from
the energy of the Lord [as a secondary creation].
(24) Therefore 1 do not ask for your mercy to be
released from your curse, oh angry one. All I want
is that you accept my excuses for everything I've
said that in your eyes, oh chaste one, was unbe¬
coming.'
(25) Sri Suka said: 'After thus having propitiated
these elevated personalities, oh persistent con¬
queror of the enemies, Citraketu left in his heav¬
enly vehicle while the two were watching and
smiling at him. (26) With Narada, the Daityas, the
Siddhas and his personal associates all listening,
the great Lord then spoke to his wife the following
words. (27) Sri Rudra said: 'Have you seen, my
beauty, how magnanimous the servants of the ser¬
vants are, the great souls who have forsaken their
sense gratification in relating to the Supreme Per¬
sonality whose actions are so wonderful? (28)
None of the pure devotees of Narayana are ever
afraid. To be in heaven, on the path of liberation or
to have a place in hell makes no difference to them
[in their service]. (29) With the game played by
the Lord those who are embodied are, because
they identify themselves with their bodies, bound
to the dualities of happiness and distress, dying
and being born and being cursed or favored. (30)
The way one may take a flower garland for some¬
thing else or speaks of qualities or faults in a
[dream] image of oneself, also the appraisals of a
person that are based upon a lack of insight are
deceptive. (31) People who lead to or propagate
bhakti, or love in devotional service for the Su¬
preme Lord Vasudeva, possess the strength of
spiritual knowledge and detachment and take no
interest in any other shelter [see also 1.2: 7]. (32)
Not I nor Lord Brahma, neither the Asvinl-
kumaras nor Narada, the sons of Brahma, the
saints or all the great demigods, know the true na¬
ture of Him of whom we, who like to think of our¬
selves as independent rulers, all are but parts of a
partial aspect. (33) No one in particular is loved or
disliked by Him, He calls no one His own nor
does He exclude anyone. The Lord as the Soul of
the soul of all living beings is the one dearest to
all. (34-35) This greatly fortunate King Citraketu
is His obedient servant loved by everyone. He,
peaceful and equal to all, is the love of the Infalli¬
ble One just as I am. Don't be surprised to find the
devotees of the Supreme Personality among the
people to be the great souls who bring peace and
equality.'
(36) Sri Suka said: After thus having heard what
the great Lord Siva had to tell her, the goddess
Parvatl was freed from her doubt and perplexity
and found back her peace of mind, oh King. (37)
He, who as a great devotee was fully capable of
pronouncing a counter-curse against the goddess,
[nevertheless] in resignation accepted his con¬
demnation and that characterized him as a true
saint. (38) [Because of this curse he thereafter de¬
spite] of all his knowledge and wisdom found his
place in the department of the demoniac species of
life. [After being reborn as Visvarupa and being
killed by Indra,] he then being summoned by
Tvasta's daksinagni sacrifice, thus became known
as Vrtrasura [*, see 6.9 and compare with 1.5: 19].
(39) This [my dear Parlksit] was all I had to tell
you concerning your question about Vrtrasura, he
of an exalted intelligence who appeared in the
world as a demon. (40) Hearing this sacred history
about the great soul Citraketu which reflects the
greatness of the devotees of Visnu, one is freed
from bondage. (41) Anyone who, remembering the
Lord, rises early in the morning to control with
faith his voice by reciting this story, will reach the
supreme destination.'
*: Tvasta is a name derived from the roots tasta
and tvaks, which means paired, fashioned, formed
in mind, produced or to create or produce. There
are different Tvasta's mentioned in the Bhagava-
tam. One is a name of Visvakarma, the architect
demigod as mentioned in 4.15: 17. In 3.6: 15 the
name is used for the sun, the director of light as
the part of the Universal form of the Lord ruling
eyesight. One is mentioned in verse 5.15: 14-15.
This one fathered a son called Viraja. The Tvasta
mentioned in the context of this story wherein he
52 Snmad Bhagavatam - The Story of the Fortunate One
fathered Visvarupa who turned into the demon
Vrtrasura, is possibly the same god [of the sun] as
the one who is mentioned among the deva's ruling
the months, in his case, the month of Isa
[September-October] as is mentioned in 12.11: 43.
form of a dwarf. From His wife Klrti the son
Brhatsloka was born and he fathered many other
sons with Saubhaga as the first one. (9) The activi¬
ties, qualities and power of this great soul and how
He factually descended from Aditi as the son of
Kasyapa, I will describe later on.
Chapter 18
Diti Vows to Ki ll King Indra
(1) Sri Suka said: 'From Prsni then, the wife of
Savita [the fifth of the twelve sons of Aditi], there
were [the three daughters] Savitrl, Vyahrti and
Trayl and [from them the
sons] Agnihotra, Pasu,
Soma, Caturmasya and
the five Mahayajnas
[were born]. (2) Siddhi
the wife of Bhaga [the
sixth son of the twelve
sons of Aditi], my dear
King, bore [the sons] Ma-
hima, Vibhu and Prabhu
and a very beautiful and
virtuous daughter named
Asl. (3-4) From the wives of
Dhata [the seventh son of Aditi]
named Kuhu, Sinlvall, Raka and Anumati [respec¬
tively the sons] Sayam, Darsa, Pratah and
POrnamasa were bom. The firegods called the
Purlsyas were by the next son [of Aditi: Vidhata]
begotten in Kriya and CarsanI [the wife of] of Va¬
runa [the ninth son of Aditi] was the mother from
whom Bhrgu took his birth again. (5) ValmTki, the
great yogi, was [by the semen of Varuna] born
from an ant-hill [hence his name]. And Mitra [the
tenth son] and Varuna together fathered the two
sages Agastya and Vasistha. (6) From being in the
presence of UrvasI semen was discharged [by Mi¬
tra and Varuna] in an earthen pot [and from that
semen the sages were bom as their two sons]. Mi¬
tra begot in Revatl [the three sons] Utsarga, Arista
and Pippala. (7) Lord Indra [the eleventh son] be¬
got in PaulomI [or Sacldevl] so we heard, three
sons my best, called Jayanta, Rsabha and
Mldhusa. (8) Lord Urukrama [or Vamana, the
twelfth son] by His inner potency appeared in the
(10) I will tell you now how from the seed of
Kasyapa the [demoniac] sons of Diti were born
[see 3.14] and the [later members of the family,
the] great and glorious devotee Prahlada and Bali
Maharaja [who was defeated by Vamana], (11)
The two sons of Diti who by the Daityas and
Danavas were celebrated, are named Hi-
ranyakasipu and Hiranyaksa. We have talked
about them [see 3.14], (12-13) The wife
of Hiranyakasipu named
Kayadhu, was a daugh¬
ter born from Jambha
and a descendant of
Danu. She gave birth to
four sons with
Sarnhlada as the first,
after whom Anuhlada,
Hlada and Prahlada
were born as also a sis¬
ter called Siihhika. She
got from Vipracit the
son Rahu. (14) His
[Rahu's] head was sev¬
ered by the Lord's disc
when he drank from the
nectar [of the demigods],
Sarnhlada's wife Krti gave birth to [the son]
Pancajana. (15) Dhamani, the wife of Hlada, gave
birth to [the sons] Vatapi and Ilvala. When
Agastya once visited Ilvala he cooked and served
his brother Vatapi [in the form of a ram]. (16)
From Anuhlada's wife SOrya there were [bom the
two sons] Baskala and Mahisa. Virocana was the
son of Prahlada and from his wife the son Bali was
bom. (17) He begot in Asana a hundred sons and
Bana was the eldest one. I'll describe his praise¬
worthy character later. (18) Bana was a worshiper
of Lord Siva and was by him promoted to the level
of his chief associates. For that reason the great
Lord is the protector of his capital until the present
day. (19) The forty-nine Maruts, also sons of Diti,
Canto 6 53
had no sons themselves and were by Indra all ele¬
vated to the position of demigods.'
(20) The king said: 'Why, oh guru, did they give
up the atheistic mentality they were born with?
Why were they by Indra turned into demigods?
Was it because of their saintly activities? (21) Oh
brahmin, these sages together with me here, are all
eager to hear about this from you, oh great one.
Please explain it therefore to us.' "
a
(22) Sri Suta said: "Hearing those respectful, brief
and meaningful words of the servant of Visnu, the
omniscient son of Vyasa praised him and calmly
and focussed gave a reply, oh Saunaka. (23) Sri
Suka said: 'Diti, whose sons were killed by Lord
Visnu in support of Indra, burned with anger and
thought, clouded by grief: (24) 'I will only rest and
be happy when an end has been put to the life of
[Indra,] this pleasure seeking, hard-hearted, cruel
and sinful murderer of the brothers! (25) Would
someone be of true knowledge when he desig¬
nated a king, with his body which is doomed to
end with the worms, as stool or as ashes, neverthe¬
less hurts others in the pursuit of his own happi¬
ness? Does not such a one await the punishment of
hell? (26) He, thinking that this [material cover¬
ing] lasts for ever, is out of his mind. Can I count
on a son who can fight this madness of Indra?'
(27-28) Filled with that intention, she conse¬
quently was constantly of service unto her hus¬
band [Kasyapa] with all kinds of pleasing activi¬
ties full of love and humility, self-restraint and
great devotion, oh King. Knowing him very well,
she with charming sweet words, smiles and side¬
long glances managed to bring him under her con¬
trol. (29) Although a highly expert, learned scholar
he was thus enchanted by the woman. Being under
her control he therefore acceded to her wishes; a
thing [for a man] not at all that surprising in relat¬
ing to a woman. (30) Seeing the living beings un¬
attached in the beginning of creation, God the Fa¬
ther [Brahma] created the woman as the other half
of his body and by her the mind of men is carried
away. (31) Thus being served by the woman, oh
my best one, the mighty Kasyapa was very
pleased and approvingly addressed Diti with a
smile.
(32) Kasyapa said: 'Ask for any benediction you
want, oh my beauty, for I, oh irreproachable lady,
am very pleased with you. What would there for a
woman with desires in this world [and a next one]
be difficult to obtain when her husband is well
pleased? (33-34) The husband is considered the
worshipable deity of the woman. Vasudeva who,
situated in the heart of all as the husband of the
Goddess of Fortune, is worshiped as the Supreme
Lord by men through the forms and names of the
different divinities, is there also for women in the
form of the husband [see also B.G. 9: 23]. (35)
Women who with respect for the will of their hus¬
bands desire a happy life, oh slender-waisted lady,
therefore worship with devotion their spouse as [a
representative of] the Lord who is the Supersoul.
(36) I, worshiped by you with such devotion my
love, will as that kind of person fulfill this desire
that cannot be realized by deceitful [unchaste]
wives.'
(37) Diti said: 'If you are for me the one to give
benedictions, oh brahmin, I in that case, with my
two sons dead, ask you for an immortal son capa¬
ble of killing Indra, because he is the one respon¬
sible for the death of the two.'
(38) After hearing her words the brahmin ag¬
grieved lamented [within himself]: 'Alas what
great impiety has befallen me today [with the no¬
tion of having to arrange for the death of Indra]!
(39) Regrettably I have grown too attached to sen¬
sual pleasure in the form of the woman present
before me. Ruled by may a I will with my mind
corrupted surely land in hell. (40) What would be
wrong with it when the women in this world fol¬
low their nature? But damned I am if I, not know¬
ing anymore what's good for me, [addicted to her]
have no control over my senses. (41) Who knows
their ways? Her face is like a blossoming lotus
flower in autumn and her words are pleasing to the
ear, but the heart of a woman is [as sharp] as a
razor blade. (42) A woman lets no one directly into
her heart, they want [to rule] their own bodies and
mind and are prepared to kill or get killed even
their own father, son and brother for that purpose.
(43) I have to keep my promise, I have to be true
to what I said, but killing Indra cannot be the
proper course of action. I know something better.'
54 Snmad Bhagavatam - The Story of the Fortunate One
(44) The powerful Muni thinking thus, oh de¬
scendant of Kuril, got slightly angry. He con¬
demned himself for it and then spoke. (45) Sri
Kasyapa said: 'Your son will, as a friend of the
godless ones, get even with Indra, oh gentle one,
provided you for that purpose for the time of a
year strictly keep to a vow.'
(46) Diti said: 'I accept such a vow my dear brah¬
min. Please tell me what I have to do and what is
forbidden, as also what must be done not to break
the vow.'
a
(47) Sri Kasyapa said: 'Harm no living being, do
not curse or speak a lie, do not cut your nails and
hair nor touch impure things. (48) Do not enter
water for a bath, do not get angry nor speak with
wicked people. Do not wear dirty clothes or ever
wear a flower garland that has been
worn. (49) Do not eat leftovers nor food
containing flesh that was offered to Kali.
You must not eat food brought by a siidra
or food treated by a woman in her men¬
ses and do not drink water by cupping
your hands. (50) Do not go out in the
evening, nor after having eaten, without
having washed yourself or with your hair
loose, without ornaments, without being
grave or without being covered. (51) Do
not lie down without having washed your
feet, without being purified, with your
feet wet and with your head northward or
westward, nor go to bed naked, together
with others or during sunrise or sunset.
(52) In clean clothes, always being
washed and adorned with all auspicious
things [like turmeric and sandelwood
paste] you should worship the cows, the
brahmins, the Goddess of Fortune and
the Infallible One before breakfast. (53)
With presentations of garlands, sandel¬
wood pulp and ornaments you should
worship women who have a [living] hus¬
band and a son and you must worship
your own husband with offering prayers.
You should also meditate upon his pres¬
ence in your womb [in the form of a
child during a pregnancy or his vital en¬
ergy], (54) Free from violations keeping to this
vow of pumsavana ['of the forest person'] for a
year there will be a son for you to kill Indra.'
(55) Assenting to it Diti thus joyously received
the semen from Kasyapa, oh King, and lived
strictly to the vow. (56) Oh dear King of respect
for all, Indra understanding what his mother's sis¬
ter had in mind, then wisely approached Diti to
serve her during the time she stayed in an dsrama.
(57) Every day he brought her flowers, fruits, roots
and wood from the forest for the sacrificial fire as
also leaves, kusa grass, sprouts, earth and water
when she needed it. (58) Oh ruler of man, serving
her as deceitful as a hunter pretending to be a deer,
Indra tried to find a fault in her dutiful observance
of the vow. (59) But he could not discover a single
failure in her practice and thus, oh master of the
world, he in his desire wondered anxiously: 'How
Canto 6 55
can I find my well-being in this world?' (60) Once
though she, weakened because of the vow, after
she had eaten, did not touch water and wash her
feet, and went confused about the rules, to sleep at
dusk. (61) Upon noticing her mistake Indra, as a
master of yoga, by the power of his mystical abil¬
ity entered the womb of Diti who unconscious lay
asleep. (62) With his thunderbolt he cut the em¬
bryo, that had a golden appearance, in seven
pieces and cut each crying piece into seven more,
telling them not to cry. (63) They all in pain with
folded hands said to him: 'Oh ruler, why do you
want to kill us? Oh Indra, we are your brothers,
the Maruts!'
(64) To this group of faithful souls, the Maruts, he
then said: 'You should not be afraid of this my
brothers.'
(65) By the mercy of Srinivasa [Visnu as the ref¬
uge of LaksmI] Diti's embryo being cut in many
pieces by the thunderbolt, did not die, just as you
[my dear Parlksit] did not from the weapon of
Asvatthama [see 1.8]. (66-67) When a person wor¬
ships the Original Person he immediately gets a
grip on his life [as for time and measure]. And so
it happened with Diti who for almost a year had
worshiped the Lord [see 5.18: 12]. In order to
compensate for the faults made by the mother the
Lord changed the forty-nine parts that Indra had
created, the Maruts, into [the fifty] demigods [to¬
gether with Indra] who became soma-drinkers
[priests]. (68) Waking up Diti saw the children
along with Indra shining as bright as fire. It was a
view the goddess being purified [after her pen¬
ance] was very pleased about. (69) She thereupon
said to Indra: 'Desiring a son who would be the
fear and end of the [twelve] Adityas [see 6.6: 38-
39], I executed this vow that is so difficult to ful¬
fill. (70) I only prayed for one son but now there
are forty-nine of them. How could that happen? If
you know this my dear son, speak to me and do
not tell me lies.'
(71) Indra said: 'Oh mother, having understood
what your vow was, I approached you and found a
fault. In my self-interest having lost sight of the
dharma, I thereupon cut the embryo to pieces. (72)
The embryo was divided in seven parts by me and
they became seven babies. And even though I cut
each of them also in seven parts, none of them
died. (73) Witnessing that great miracle I next de¬
cided that it had to be some side-effect of your
worship of the Supreme Personality. (74) Those
who take interest in the worship of the Supreme
Lord without fostering desires and are even indif¬
ferent about [the liberation of attaining] the tran¬
scendental position, one may consider experts in
enlightened self-interest [compare 2.3: 10 and
B.G. 9: 22]. (75) Would an intelligent person still
covet any form of material satisfaction that one
even finds in hell, when he has been of the wor¬
ship by which He, the Lord of the Universe and
the most intimate Godhead, has given Himself to
him [see also the Sri Sri Siksastaka]? (76) Oh best
of women, please excuse me for being such a fool
with this evil deed of mine. Oh mother, by your
good fortune the child that I have killed within
you, came to live again.'
(77) Sri Suka said: 'Taking permission of her be¬
ing satisfied about his good manners, Indra offered
his respects and left with the Maruts for the heav¬
enly worlds. (78) Thus I have told you all that you
asked me about concerning the auspicious birth of
the Maruts, what should I tell you further?'
Chapter 19
Performing the Pumsavana Ritualistic
Ceremony
(1) The king said: 'Oh brahmin, I would like to
hear about the pumsavana vow you mentioned and
by which Lord Visnu is pleased.'
(2-3) Sri Suka said: 'A woman with the permission
of her husband should start with this vow that ful¬
fills all desires on the first day of the bright fort¬
night of Agrahayana [November-December]. Ac¬
cording to the instructions of the brahmins having
bathed, brushed her teeth, put on ornaments and
garments, she must hear about the birth of the Ma¬
ruts. Then, before taking breakfast, she has to
56 Snmad Bhagavatam - The Story of the Fortunate One
worship the Supreme Lord
and the goddess of fortune
as follows: (4) 'Let there be
my obeisances unto You,
oh Independent Lord and
fulfillment of all desire. My
respects for the husband of
LaksmI Devi, the Master of
all Perfection. (5) Since
You are the Lord endowed
with mercy, opulence,
prowess, glory and
strength, You are the One
Supreme Master of all di¬
vine qualities. (6) Oh Sri
LaksmI, you being es¬
poused to Lord Visnu, are
His energy and have all the
qualities of the Supreme
Personality. I beg you to be
pleased with me, oh God¬
dess of Fortune, oh Mother
of the World. May there be
my reverential homage
unto you. (7) My obei¬
sances unto the Supreme
Lord and Personality of all
Power, the husband of that
Greatness of Wealth with
His associates; Him I offer my presentations'.
With the invocation of Lord Visnu by means of
this mantra she must every day then offer atten¬
tively presentations of gifts, lamps, incense, flow¬
ers, scents, ornaments, garments, a sacred thread,
bathing water and water for the hands, feet and
mouth. (8) Next the remnants of the sacrifice
should be offered in the fire with twelve oblations
saying svaha [hail!] with the mantra: 'Oh my Lord
all my respects for You as the One Supreme,
Greatest Person who is the husband of the glory of
all wealth, the goddess of fortune [om ncimo bha-
gavate maha-purusaya mahavibhuti-pataye
svaha ].'
(9) Lord Visnu and the goddess are the bestowers
of all benedictions and together constitute the
source of all blessings. If one desires all opulences
one should daily be devoted with this worship.
(10) In one's devotion stretched out straight on the
ground ['dandavat'] one should in a humble state
of mind offer one's obeisances uttering this mantra
ten times and then pronounce the following
prayer: (11) 'You two are the proprietors of the
universe, the Supreme Cause. The external energy
of the material world is hard to fathom, it is the
deluding power that is difficult to overcome. (12)
You as the Supreme Personality, the Lord of All
Sacrifices, are her direct Master. She is the [origi¬
nal form of the] performance of this worship,
while You are the enjoyer of the fruits. (13) This
devT is the reservoir of all the qualities while You
manifest and enjoy these qualities. The goddess of
fortune is the body, the senses and the mind while
You are the Supersoul of all the embodied beings.
LaksmI is the name and form while You are the
support and certainty. (14) May my great ambi¬
tions be fulfilled, oh Uttamasloka, oh Lord Praised
in the Verses, for the two of You are the supreme
Canto 6 57
rulers, the bestowers of benedictions of the three
worlds.'
(15) This is the way one should pray to FaksmI
and Srinivasa, her abode and the bestower of
benedictions. After this offering one must put
away the articles of worship and ritually wash
one's hands and mouth. (16) With devotion and a
humble mind, one then should offer prayers, smell
the remnants of the sacrifice and again worship
Lord Visnu. (17) Accepting her husband with su¬
preme devotion as the great Lord, the wife should
prove her pious love for him with these offerings,
while the husband himself also should perform all
the menial and elevated activities of the wife.
(18) When the wife is unable, the husband should
execute this attentively, because when one of them
does so, both wife and husband [will benefit]. (19-
20) One should not deviate for any reason from
the [prescribed] practice of this vow to Lord
Visnu. One should daily, in a regulated manner
grant the brahmins and the women, together with
their husbands and children, that what remains of
the offerings to the Godhead consisting of gar¬
lands, sandalwood, food and ornaments. When
one in respect of the regulative principles has
placed the offerings before Him and has put the
Godhead to rest, one should share the remnants of
the food that was sacrificed with others and eat it.
One will thus find one's soul purified and all one's
desires fulfilled. (21) With this regulated puja the
wife must after the time of twelve months, or a
year, then fast on the last day [the full moon] of
Karttika [October-November]. (22) The next
morning touching water and as before worshiping
Lord Krsna, the husband must, according to the
injunctions [as stated in the Grhya-sutras], offer
with twelve oblations in the fire sweet rice that
with ghee was boiled in milk. (23) After having
pleased the brahmins by devotedly expressing his
obeisances bowing down, he, having accepted
their blessings on his head, then with their permis¬
sion should eat. (24) With friends and relatives
controlling the voice, he should first of all prop¬
erly receive the teacher of example, the acarya,
and then give the wife the remnant of the offering.
That will ensure good progeny and fortune. (25)
Performing this vow according to the instructions
a man in this life will achieve that what he wanted
from the Almighty Lord. A woman performing this
may then achieve all fortune, opulence, progeny, a
long living husband, a good reputation and a
home. (26-28) When she is not married she can
[with this vrata\ get a husband with all good quali¬
ties. Being without a husband or son she may
reach the state of perfection, the supreme destina¬
tion. With a deceased child she may have a child
that stays alive and [thus] prosper. Being unfortu¬
nate she will find fortune and being unattractive
she will have a beautiful body. A diseased man
will [with this vow] be freed from his disease and
regain his full ability. When one following this
course performs successfully the forefathers and
the gods will be enormously pleased. Lord Visnu,
the Enjoyer of all Sacrifices [and His goddess] will
upon the completion of this ceremony bestow all
that one desires. Oh King, I thus extensively ex¬
plained to you how Diti took the vow and gave
birth to the pious Maruts.'
Thus the sixth Canto of the Srlmad Bhagava-
tam ends named: Prescribed Duties For Man¬
kind.
Translation: Anand Aadhar Prabhu,
http://bhagavata.0rg/c/8/AnandAadhar.html
Production: the Filognostic Association of The
Order of Time, with special thanks to Sakhya Devi
DasI for proofreading and correcting the manu¬
script.
http://theorderoftime.com/info/guests-friends.html
Copyright: Creative Commons Attribution-
Noncommercial-Share Alike 3.0 Unported License
© 2010 Anand Aadhar: one must attribute to the
name Anand Aadhar and provide a link to the
website http://bhagavata.org; adaptation, upload¬
ing and printing is allowed for non-commercial
use and distributing the resulting work can only be
under the same or similar license to this one.
For the different copyrights of the pictures
see the chapter reference at the bottom of each
page at http://bhagavata.org. The Radha-Krsna
image on the front title page is by Indra Sharma.
58 Snmad Bhagavatam - The Story of the Fortunate One
Email from http://bhagavata.org/email.html.
Reference: For this original translation next to the
Monier Williams Sanskrit dictionary and the
ISKCON site vedabase.net, the Sastrl C.L. Gos-
wami version of the Gita Press has been used. The
source texts, audio read files and music to this
translation one can find following the links from:
http ://bhagavata .org /
For relevant links see the Srlmad Bhagavatam
Treasury: http://bhagavata.org/treasury/links.html .
Krsna Dvaipayana Vyasadeva
SRlMAD BHAGAVATAM
(Bhagavata Purana)
The Story of the Fortunate One
Canto 7
Translated by Anand Aadhar
Third revised edition 11-03-2017
2 Snmad Bhagavatam - The Story of the Fortunate One
CANTO 7:
The Science of God
Introduction- 3
1 The Supreme Lord Is Equal unto Everyone- 5
2 Hiranyakasipu, the King of the Demons, on Bereavement- 7
3 Hiranyakasipu's Plan to Become Immortal-11
4 Hiranyakasipu Terrorizes the Universe-13
5 Prahlada Maharaja, the Saintly Son of Hiranyakasipu-15
6 Prahlada Instructs His Asura Schoolmates-18
7 What Prahlada Learned in the Womb-20
8 Lord Nrsiriihadeva Slays the King of the Demons-24
9 Prahlada Propitiates Lord Nrsimhadeva with Prayers-29
10 About Prahlada, the Best Among the Exalted Devotees and the Lall of Tripura-34
11 The Perfect Society: About the Pour Social Classes and the Woman-38
12 The Pour Asramas and How to Leave the Body-41
13 The Behavior of a Saintly Person-43
14 The Supreme of the Householder's Life-46
15 Narada's Instructions on Vegetarian Sharing, Irreligion, Healing, Yoga and Advaita 49
Canto 7 3
Introduction
This book tells the story of the Lord and His in¬
carnations since the earliest records of Vedic his¬
tory, the history of the original culture of knowl¬
edge of India. It is verily the Krsna 'bible' [in San¬
skrit called a samhita ] of the Hindu universe. The
Bhagavad Gita relates to this book like the sermon
on the mountain by Lord Jesus relates to the full
Bible. It has about 18.000 verses contained in 335
chapters and consists of 12 subdivisions of books
that are called Cantos. These books together tell
the complete history of the Vedic culture and
cover the essence of the classical collections of
stories called the Puranas. This specific collection
of Vedic stories is considered the most important
one of all the great eighteen classical Puranas of
India. It includes the cream of the Vedic knowl¬
edge compiled from all the Vedic literatures as
also the story of the life of Lord Krsna in full
(Canto 10). Lord Krsna constitutes a watershed in
the history between the old Vedic culture and the
'modem' political culture in which the rule of state
no longer automatically is led by the spiritual or¬
der. The book tells the story of His birth, His
youth, all His wonderful proofs of His divine na¬
ture and His superhuman feats of defeating all
kinds of demons up to the great Mahabharat war at
Kuruksetra. In this war the Vedic culture fell down
to be replaced by the fragmented religiosity we
these days call Hinduism. This leading Purana also
called the 'perfect Purana', is a brilliant story that
has been brought to the West by Srlla A.C. Bhak-
tivedanta Swami Prabhupada, a Caitanya
Vaishnava, a bhakti (devotional) monk of Lord
Visnu [the name for the transcendental form of
Lord Krsna]. He undertook the daring task of en¬
lightening the materialist westerners, the advanced
philosophers and theologians, in order to help
them to overcome the perils and loneliness of im-
personalism and the philosophy of emptiness.
For the translation the author of this internet ver¬
sion has consulted the translations of C.L Gos-
wami. M.A., Sastrl (from the Gita Press, Go¬
rakhpur), the parcimpara [disciplic succession]
version of Srlla Visvanatha Cakravarti Thakura
and the later version of this book by Srlla A.C.
Bhaktivedanta Swami Prabhupada. The latter
translators as acaryas [guru teaching by example]
of the age-old Indian Vaishnava tradition are rep¬
resentatives of a culture of reformation of the de¬
votion for God or bhakti, the way it has been prac¬
ticed in India since the 16th century. This reforma¬
tion asserts that the false authority of the caste sys¬
tem and single dry book knowledge is to be re¬
jected. Sri Krsna Caitanya, also called Caitanya
Mahaprabhu (1486-1534), the avatara [an incar¬
nation of the Lord] who heralded this reform, re¬
stored the original purpose of developing devotion
unto the person of God and endeavored in particu¬
lar for dissemination of the two main sacred scrip¬
tures expounding on that devotion in relation to
Krsna as the Supreme Personality of Godhead.
These scriptures are the Bhagavad Gita and this
Bhagavata Purana, that is also called the Srlmad
Bhagavatam, from which all the Vaishnava
acaryas derived their wisdom for the puipose of
instruction and the shaping of their devotion. The
word for word translations as also the full text and
commentaries of this book were studied within
and without the Hare Krsna temples where the
teaching of this culture takes place. The purpose of
the translation is first of all to make this glorious
text available to a wider audience over the Inter¬
net. Since the Bible, the Koran and numerous
other holy texts are readily available, the translator
meant that this book could not stay behind on the
shelf of his own bookcase as a token of material
possessiveness. When we started with this en¬
deavor in the year 2000 there was no proper web
presentation of this book. Knowledge not shared is
knowledge lost, and certainly this type of knowl¬
edge, which stresses the yoga of non-
possessiveness and devotion as one of its main
values could not be left out. The version of Swami
Prabhupada is very extensive covering some 2400
pages of plain fine printed text including his com¬
mentaries. And that were only the first ten Cantos.
The remaining two Cantos were posthumously
published by his pupils in the full of his spirit. I
thus was faced with two daring challenges: one
was to concatenate the text or make a readable
running narrative of the book that had been dis¬
sected and commented to the single word and the
4 Srimad Bhagavatam - The Story of the Fortunate One
second challenge was to put it into a language that
would befit the 21st century with all its modem
and postmodern experience and digital progress of
the present cultural order of the world, without
losing anything of its original verses. Thus another
verse to verse as-it-is translation came about in
which Visvanatha's, Prabhupada's and Sastrl's
words were pruned, retranslated and set to the un¬
derstanding and realization of today. This realiza¬
tion in my case originated directly from the disci-
plic line of succession of the Vaishnava line of
acaryas as also from a realization of the total field
of indian philosophy of enlightenment and yoga
discipline as was brought to the West by also non-
Vaishnava gurus and maintained by their pupils.
Therefore the author has to express his gratitude to
all these great heroes who dared to face the ada¬
mantine of western philosophy with all its doubts,
concreticism and skepticism. Especially the pupils
of Prabhupada, members of the renounced order
(; sannydsTs ) who instructed the author in the inde¬
pendence and maturity of the philosophy of the
bhakti-yogis of Lord Caitanya need to be men¬
tioned. I was already initiated in India by a non-
Vaishnava guru and have been given the name of
Swami Anand Aadhar ('teacher of the foundation
of happiness'). That name the Krsna community
converted into Anand Aadhar Prabhu ('master of
the foundation of happiness') without further
ceremonies of Vaishnava initiation (apart from a
basic training). With the name Anand Aadhar I am
a withdrawn devotee, a so-called vanciprcista, who
does his devotional service independently in the
silence and modesty of his local adaptations of the
philosophy.
In most cases the word for word translations and
grammatical directions of Srlla A.C. Bhak-
ti vedanta Swami Prabhupada/ISKCON,
Visvanatha Cakravarti Thakura and C.L. Gos-
wami. M.A., Sastrl have been followed as they
were used in their translations and I have checked
them with the help of the Monier-Williams San¬
skrit Dictionary [see the file of the terms used]. In
footnotes and between square brackets [ ] some¬
times a little comment and extra info is given to
accommodate the reader when the original text is
drawing from a more experienced approach. On
the internet site bhagavata.org of this book, my
version refers to the version of Prabhupada that is
linked up at each verse together with my own pre¬
vious version so that it is possible to retrace at any
moment what I have done with the text. This is in
accordance with the scientific tradition of the
Vaishnava community.
For the copyright on this translation the so-called
Creative Commons Attribution Noncommercial-
Share Alike 3.0 Unported License has been cho¬
sen. This means that one is free to copy, distribute
and alter the text on the condition of attribution
(refer to the name of Anand Aadhar and to my
website address bhagavata.org), that the resulting
work can only be distributed under the same or
similar license to this one and that one cannot use
the text for commercial puiposes. Lor all other
usage one will have to contact the translator.
With love and devotion,
Anand Aadhar Prabhu,
Enschede, The Netherlands, April 17, 2012.
Canto 7 5
Chapter 1
The Supreme Lord Is Equal unto Eve¬
ryone
(1) The king said: 'How could the Supreme Lord
being loved as a friend equally disposed towards
all living beings, oh brahmin, in support of Indra
kill the demons as if He would be partial [see also
B.G. 9: 29]? (2) Being of the highest bliss and free
from the material modes there is for Him abso¬
lutely no personal need to side with the enlight¬
ened community or fear and fight the demons. (3)
Oh glorious one, can you please remove the great
doubt that thus has risen in us concerning the
qualities of Narayana?'
(4-5) The honorable rsi said: 'What
an excellent question to ask, oh great
King! Because of the wonderful ac¬
tivities of the Lord, that are sung by
the leading souls of piety, the sages
headed by Narada, we see more and
more the glories and devotion of His
devotees. I will discuss with you all
the topics relating to the Lord, but let
me first offer my obeisances to
Krsna's greatest sage [Vyasadeva]. (6)
Even though He is free from the
modes, unborn and unmanifest, the
Supreme Lord transcendental to the
material world enters the material
qualities of His illusory energy [in the
form of the gunci avataras Brahma,
Siva and Visnu] and accepts obliga¬
tions and responsibilities [compare
B.G. 9: 11]. (7) The qualities of
sattva, rajas and tamas belong to ma¬
terial nature and not to the spirit soul,
oh King. For the spiritual self there is
no question of their combined promi¬
nence or decay, the on and off [of the
fickleness one has with material
things], (8) According to the time of
their prevalence one with the mode of
sattva [goodness] finds the devas and
the rsis [the gods and sages], with the
mode of rajas [passion] one encounters Asuras
[the unenlightened ones] and with the mode of
tamas [inertia] one is faced with Yaksas and
Raksasas [ghosts and demons, see also B.G. 14:
11-13]. (9) The way one knows fire as residing in
other elements [like wood], the sages, the expert
knowers, perceive the Supersoul as present within
themselves and this [divine self] is not visible
when one looks at all appearances in the outer
world [see B.G. 10: 10]. (10) When He desires to
create material bodies for the living entities, the
Supreme One manifests them on the basis of His
creative potency in the mode of passion. Desiring
to engage in different bodies He is of the nature of
goodness and when the Lord is about to put an end
to it all He in accordance with that quality [of de¬
struction] engages the mode of ignorance [see
B.G. 9: 10]. (11) Oh ruler of man, the true cause
6 Snmad Bhagavatam - The Story of the Fortunate One
that is the male principle, the original unmanifest
foundation of matter [pradhana ], is the [primal,
expanding] movement of time [as the fourth di¬
mension] which forms the shelter of the Lord [to
meditate upon, see also B.G. 11: 32]. (12) Oh
King, also being this [authentic notion of] Time,
the Supreme Lord of name and fame increases in
the mode of goodness the numbers of enlightened
souls and is consequently, as the friend of the
demigods, inimical to and destructive with the
unenlightened ones [the materialists] who are
ruled by passion and ignorance. (13) Concerning
this [destruction/protection plan] in the past upon
the request of King Yudhisthira, the man without
enemies, the following story was lovingly told by
the great sage of enlightenment [Narada] at the
grand sacrifice. (14-15) The king, the son of
Pandu, after having seen how at the great offering
called Rajasuya the King of Cedi [Sisupala] so
wondrously had merged into the Supreme Person¬
ality of Vasudeva, had as the ruler wonder-
stricken at the sacrifice, before all the sages listen¬
ing, asked Narada who sat there the following
question. (16) Yudhisthira had said: 'Oh how won¬
derful and for sure difficult to achieve for even the
transcendentalists is the attainment of Sisupala
behaving so impudently towards Vasudeva, the
Supreme Absolute Truth. (17) We all would like to
know how this can be, oh sage; from insulting the
Lord Vena was sent to hell by the brahmins. (18)
That sinful son of Damaghosa fostered from his
earliest prattle to his last days anger towards
Govinda, just as did the evil-minded Dantavakra
[his brother], (19) No white leprosy [vitiligo] ap¬
peared on their tongues nor did they land in the
darkness of hell because of their repeated offenses
against Lord Visnu, the Supreme Personality of
Brahman [compare B.G. 10: 12], (20) How could
they for everyone to see, so easily find absorption
[, sdyujya-mukti ] in the Supreme Lord whose su¬
preme position is so hard to attain? (21) My intel¬
ligence concerning this matter is as fickle as a
candle flickering in the wind. Please, oh man of all
fortune, tell us more about the particular cause of
this great wonder.'
(22) The son of Vyasa said: 'After hearing the
words of the king asking questions in the midst of
the assembly, Narada, the greatest among the
sages, felt satisfied and addressed him about the
topics. (23) Sri Narada said: 'This body subject to
insults, praise, honor and dishonor is the product
of a lack of discrimination between the primal
state of material nature [pradhana] and the su¬
preme [position of the transcendental witness], oh
King [see also B.G. 2: 14, 12: 18-19]. (24) Oh
earthly ruler, because of this the living beings in
this world suffer from the misconception of 'I' and
'mine', just as from the reproach and punishment
associated with it. (25) Living with this false con¬
ception one thinks that the destruction of bodies is
the same as the destruction of living beings. The
misconception [including reproaching Him and
the fear for punishment] is there not because of
Him [but because of being without Him] who is
the beatitude of detachment and emancipation in
person. How could there from His side, the side of
the Soul of all, the Supreme One and Highest Con¬
trol be any question of violence [mentally and
physically]? (26) Therefore, whether one is of a
constant enmity, of devotion, of fear, of affection
or of lusty desires, one should stay connected and
not care about anything else. (27) The absorption
[though] attained by someone in enmity might not
be the same as the absorption attained by someone
in devotional service, that is my definite opinion.
(28-29) A larva checked by a bee in a comb may
be filled with anxiety and resentment, but because
of that bee attain the same form. Just the same one
may [like Sisupala and Dantavakra] with Krsna,
who as the Supreme Lord assumed a human form,
[even] be freed from one's sins by constantly
thinking of Him in enmity. (30) Moved by lust,
hatred, fear, affection and devotion many who
united their mind in the Lord consequently gave
up on sin and thus attained their destination. (31)
Oh King, the gopTs realized this by their lusty de¬
sires, Kamsa by his fear, Sisupala and other kings
by their hatred, Krsna's family members by their
kinship, You [Pandavas] by your affection for Him
and we through our bhakti. (32) Not to be some¬
one like Vena, who could not adopt any of these
five forms of respect in regard of the Original Per¬
son, one must fix one's mind on Krsna in one of
these ways. (33) Sisupala and Dantavakra, the
sons of your maternal aunt, oh Pandava, were [in¬
carnations of] the two exalted attendants of Visnu
[Jaya and Vijaya, see 3.15-16] who because of a
Canto 7 7
curse of the brahmins [the Kumaras] fell from
grace.'
a
(34) Sri Yudhisthira said: 'Who pronounced that
curse and what kind of curse was that? It is diffi¬
cult to believe that such a thing might happen to a
servant of the Lord. How can it be that those ex¬
clusively devoted to Him have to take another
birth [see B.G. 4: 9 and 8: 16]? (35) Those who
reside in Vaikuntha are not concerned with a mate¬
rial body, material senses or a material life. Please
describe how they could be bound to a physical
body.'
a
(36) Sri Narada said: 'One day it happened that the
sons of Brahma, Sanandana and the others [the
Kumaras], traveling around the three worlds ar¬
rived at the place where Visnu resides. (37) When
they [Jaya and Vijaya] saw them approaching
who, despite being bom before the ancients of the
universe [see 1.3: 6], looked like boys of five or
six years old, the two guards thought they were
naked children and denied them access. (38) And
so they full of anger cursed them: 'Oh, you two
unworthy souls, residing at the feet of the Slayer
of Madhu it is most sinful not to be free from pas¬
sion and ignorance and therefore, oh fools, you
will soon hereafter be born from the womb of an
unenlightened mother [see 3.17].' (39) Thus being
cursed to fall down from their abode the merciful
sages also said to them: 'May it be so that after
three births you turn back to your abode.'
(40) The two were thereafter born as the sons of
Diti and by the Daityas and Danavas honored as
Hiranyakasipu, the older brother and Hiranyaksa,
the younger one. (41) Hiranyakasipu was killed by
the Lord appearing in the form of a lion [Lord
Nrsimhadeva] and Hiranyaksa was killed by Him
when He in the form of a boar had appeared to
uplift the world [Lord Varaha, see 3.18-19], (42)
Hiranyakasipu desirous to kill his son Prahlada,
the beloved devotee of Kesava, tried different
ways of torture to cause his death. (43) But since
his son protected by the power of the Supreme
Lord [was focussed on] Him, the Soul in all living
beings who is peaceful and equal towards all, he
with all the might he displayed could not kill him.
(44) Next the two demons with the names of
Ravana and Kumbhakarna took their birth from
KesinI as the sons of Visrava and caused a lot of
trouble to all the people. (45) In order to relieve
the two of the curse, thereupon Ramacandra mani¬
fested Himself and killed them. You will hear
about the exploits of Rama [see 9: 10 & 11] from
the mouth of Markandeya, my best. (46) In their
third birth the two were bom in this world as ksa-
triya sons [as Sisupala and Dantavakra] to your
aunt. They are now freed from the curse by Krsna
who destroyed their sins with His cakra. (47) The
gate keepers of Visnu by meditating in a bond of
intense hatred managed to get near to Hari again
and found absorption in the essence of the infalli¬
ble Lord.'
A
(48) Sri Yudhisthira said: 'How could there [with
Hiranyakasipu] be such a hatred for that great
soul, his own son? Please tell me, oh supreme
sage, how Prahlada managed to develop such an
attachment to Acyuta [the Infallible Lord].'
Chapter 2
Hiranyakasipu, the King of the Demons,
on Bereavement
A
(1) Sri Narada said: 'When the brother [Hi¬
ranyaksa] as said was killed by the Lord in the
form of a boar [see 3.18-19], Hiranyakasipu got
very sad and angry, oh King. (2) Enraged biting
his lips because of this, he with his eyes fuming of
anger stared into the grey sky and then spoke. (3)
He with his terrible teeth and fierce look ghastly to
behold, raised his trident in an assembly of Dana¬
vas and said with a grimace the following: (4-5)
'Oh Danavas and Daityas, DvimQrdha ['the two-
headed one'], Tryaksa ['the three-eyed one'] Sam-
bara and Satabahu ['the hundred-armed one']; oh
Hayagrlva ['the horsehead'], Namuci, Paka, Ilvala
and Vipracitti! Puloma, Sakuna and all others, lis¬
ten to what I have to tell you and may you thereaf¬
ter all quickly act to it without delay. (6) My so
very dear brother and well-wisher was, while
those insignificant enemies, the theists who are of
worship, conspired behind his back, killed by Hari
8 Snmad Bhagavatam - The Story of the Fortunate One
(13) Proving him their respects they took the in¬
structions of their master on their heads and terror¬
ized, as experts in destruction, all the people. (14)
The cities and villages, pasturing grounds, or¬
chards and gardens, fields, forests, hermitages and
mines, farms, mountain places, cowherd camps
and also the capitals, they all burned down. (15)
Some of them set the dwellings ablaze with fire¬
brands and others demolished with picks the
bridges, surrounding walls and the city gates while
another group took axes to destroy the source of
livelihood by cutting down the fruit trees. (16)
When the people thus time and again were dis¬
turbed by the followers of the king of the Daityas,
the God-fearing ones gave up their heavenly posi¬
tions and wandered all over the earth not to be
visible to the demons. (17) Hiranyakasipu, very
distressed about the loss of his brother, performed
the obsequies and pacified his nephews. (18-19)
Sakuni, Sambara, Dhrsti, BhQtasantapana, Vrka,
who was supposed to treat
us all equally. (7-8) He [not
being equal] has forsaken
His love for us and is now,
abominably in maya behav¬
ing like a wild beast. Like a
child He unsteadily changes
from this to that form ac¬
cording to the desire of His
worshiping devotees. With
my trident I will cut His
neck and make Him swim in
blood so that I can find my
peace in satisfying him [Hi-
ranyaksa,] who was so fond
of drinking it. (9) When He,
[Visnu] that most deceitful
enemy of all is finished, the
same will happen to those
guys of God whose life be¬
longs to Visnu, just l ik e it is
with the drying up of the
branches and leaves of a tree
that is cut by its roots. (10)
All of you meanwhile go to
that world so neatly kept in
order by the priests and poli¬
ticians and see to the de¬
struction of all those repent¬
ing and sacrificing book¬
worms who are of vow and
charity. (11) Lord Visnu
roots in their sacrificial ac¬
tivities. He is that person
full of religious principles
who exhaustingly being worshiped by the twice-
born ones is the man of dharma, the one who is the
shelter of these gods and sages, forefathers and all
the rest. (12) Wherever the twice-born ones keep
their cows, study their Vedas and are busy with
their varnasrama ado, set all those towns afire and
cut down all their trees.'
Canto 7 9
Kalanabha, Mahanabha, Harismasru and Utkaca
as also their mother Rusabhanu and Diti, his own
mother, he as a well adapted person addressed in
sweet words saying this, oh ruler of man.
(20) Hiranyakasipu said: 'Oh mother, oh mother;
oh sister in law and nephews, you should not la¬
ment about our hero who facing the enemy chose
for the glory of a hero's death. (21) Just like trav¬
elers who amassing at a road house thereafter re¬
sume their course, oh sweet mother, the ways of
living beings, who by providence in this world
were brought together in one place [in a family, a
country or religion], part again according to each
his karma. (22) The eternal inexhaustible soul, free
from the tinge of matter, is capable of going any¬
where. Knowing all and being transcendental that
soul takes up the self of a body that under the in¬
fluence of the material world demonstrates various
qualities [see B.G. 13: 22]. (23) Just as being re¬
flected in water the trees may appear to be mov¬
ing, one can also with moving one's head [one's
'eyes'] have the illusion that the world is moving
around. (24) So too the unchangeable living being
is confused by the mind he has with the qualities
of matter, oh mother of mine, which leads to it that
he despite his formlessness starts to believe in a
physical form. (25-26) This soul confounded
about his formless existence, falls in love with the
body and thus knows loved ones and enemies, al¬
lies and strangers in his karma with the material
affair. Departing from being born and dying he
laments in different ways and has all kinds of wor¬
ries, is uncertain about what the scriptures say and
forgetful about proper discrimination. (27) In this
context one often recites an ancient story about
Yamaraja in discussion with the friends of some¬
one who died. Listen closely. (28) Once in Uslnara
there was a famous king known as Suyajna who
was killed by his enemies in a war. His kinsmen
sat around him. (29-31) With his jeweled armor
scattered here and there and his ornaments and
garlands fallen down, he was lying there in his
blood pierced by an arrow through his heart. With
his hair loose and his eyes obscured, he had his
lips bitten in anger, his lotus face covered by dust
and his arms and weapons cut off lying on the bat¬
tlefield. When the queens ascertained that the mas¬
ter of Uslnara thus was treated by providence, they
had their eyes full of tears and pounded their
breast constantly with their hands while they
fallen down at his feet repeatedly cried 'oh hus¬
band!' (32) Wailing loudly about their beloved
husband they moistened the lotus feet with their
tears that were red because of the kunkum of their
breasts. With their ornaments and hair loosened
they for everyone heart-rending lamented, sobbing
pitiably:
(33) 'Alas by merciless providence, oh Lord of us,
you, oh beloved one, have been taken beyond the
range of our sight. You used to provide the liveli¬
hood of the state and the inhabitants of Uslnara,
but now that you have departed you are the cause
of an increasing lamentation. (34) You were such a
grateful husband for us, oh King, how can we all
following you live without you? You who are our
best friend, please tell us whereto those who
served your lotus feet, have to follow you, now
you left us.' (35) The queens thus lamenting had
taken the dead husband on their lap, not wishing
that the corpse would be cremated. Meanwhile the
sun was setting in the west. (36) Hearing the kith
and kin of the ruler crying that loudly, Yamaraja
personally appeared in the form of a boy and
spoke to them.
a
(37) Sri Yamaraja said: 'Alas how can you people
older than me who saw the law of nature ruling
every day of your lives, be of this bewilderment?
Don you not understand that you yourselves will
return to the same nature where this man returned
to? Yet you meaninglessly weep [compare B.G. 2:
28]! (38) Oh we are most fortunate because we,
presently abandoned by our father and mother,
weak as we are have not been eaten by the wolves!
So why worry knowing that He who protected us
in the womb will also protect us later on? (39) Oh
poor women, the Supreme Controller by the exer¬
cise of His will creates all of this without ever
changing Himself and it is He who next to that
also maintains and destroys. One says that all that
moves and does not move belongs to the game of
the Lord who is always fully entitled to maintain
something or someone or put an end to it all. (40)
Something lost in the street can, protected by des¬
tiny, be preserved, while something kept at home,
can be fated to be lost. Despite being unprotected
10 Snmad Bhagavatam - The Story of the Fortunate One
one under His protection may remain alive
whether one is at home or in the forest, but this
one here being struck down, well protected as he
was, did not survive. (41) Any embodied soul has
his own type of birth according to his karma and
also disappears in due course of time because of
[this finite] karma. But all of this does not apply to
the soul despite the fact that he, being situated
within this material world, in various forms is
bound to her different modes. He is completely
different [see also B.G. 2: 20]. (42) This body of
the person that with fire, water and earth out of
ignorance was born, undergoes changes and is
vanquished again, is just as separate from him as
the material of a house is separate from its in¬
dweller. (43) The fire in wood can be observed
separately, just as the air within the body and the
[time-effect of the] all pervading ether that does
not mix with anything. The same way the living
entity can be separately considered as transcen¬
dental to its material encasement of involvement
with the modes. (44) [The body of] this man
[called] Suyajna is there right in front of you and
you, oh foolish people, now cry for him. But he
who heard and spoke with that body in this world,
you have never seen! (45) The great ruler of the
body, the life air, is despite residing within this
body not the listener, nor the speaker. It is the soul
and he differs from the life air that is locked up in
the body with all its sense organs. (46) That what
expands and manifests, this might, this powerful
soul, obtains and forsakes high and low-class bod¬
ies that are characterized by the five elements, the
senses and a mind. In that engagement he [this
power of the self in the form of the so-called
linga, the subtle body] differs from the form he
assumes by dint of his moral quality [see also
4.29]. (47) One is bound to karma for as long as
one is covered by the subtle body [consisting of
mind, intelligence and false ego]. From that kar¬
mic bondage there is the reversal [from being con¬
trolled by the spirit soul to being controlled by the
body] and the misery which follows that illusory
unification [B.G. 8: 6], (48) Just l ik e everything
produced by the senses with what one sees in a
daydream is false and offers no firm ground, it is
equally useless to cling to the dream of [the hap¬
piness and distress derived from] the material
qualities of nature. (49) They who understand that,
for that reason do not complain about that what is
permanent and that what is transient in this world.
Or else they could, as you'll understand, not tackle
the habits of those who do make their complaints
[see also B.G. 2: 11]. (50) Some hunter who was
assigned the task to decimate the number of hi ids
in the forest, spread a net and luring the birds here
and there with food then caught them. (51) When
he saw a pair of kulinga birds foraging in the for¬
est, the hunter quickly managed to lure the female
bird of the two. (52) Oh queens, the male seeing
how the female bird in the grip of time was caught
in the ropes of the net, very upset did not know
what to do next so that the poor thing emotionally
started to wail about its mate: (53) 'Alas what a
cruel fate for my wife who was so kind to me!
What can I do for the poor one crying for me, her
poor lordship? (54) Let the Lord also take my life.
What is the use of the life of the single half of my
body? What kind of miserable existence is it to
suffer that pain for a lifetime! (55) How unfortu¬
nate are my babies waiting for their mother in
their nest. How can I without the mother maintain
the young that cannot fly yet?' (56) While the bird
thus with wet eyes most sad at a distance lamented
over the loss of his beloved, the bird-catcher as a
messenger of time managed to sneak up on him
and take his life by piercing him with an arrow.
(57) And so it is with you, oh ignorant ladies. You
do not see the finality of your existence! Lament¬
ing over your husband will not bring him back, not
even in a hundred years.'
a
(58) Sri Hiranyakasipu said: 'The boy thus having
spoken, astounded the hearts of all the relatives.
They understood that everything material was just
a temporary, false appearance [see also B.G. 2:
18]. (59) After Yamaraja in this form had given
instruction he disappeared. Thereupon the rela¬
tives of King Suyajna performed the duties for the
funeral. (60) Therefore do not lament about your¬
self or anyone else. In this material world one only
lacking in knowledge is obsessed with the mean¬
ing of this 'mine' and thine' of one's self-interest
and the interest of others. For who is that actually,
that soul of you and of the others?'
Canto 7 11
A
(61) Sri Narada said: 'Did and her daughter-in-law
[Rusabhanu,] hearing the speech of the king of the
Daityas promptly gave up their grief over their son
and husband and submitted their minds to the true
knowledge of life.'
Chapter 3
Hiranyakasipu's Plan to Become Im¬
mortal
A
(1) Sri Narada said: 'Hiranyakasipu, oh King,
desired to become unconquerable, free from old
age and immortal, the one and only king with no
rivals or opponents. (2) In a valley near Mandara
Hill he performed a most difficult aus¬
terity in which he staring into the sky
raised his arms upwards and with the
big toes of his feet stood on the
ground. (3) Emanating from the hair
on his head there was a light as bright
as a supernova that by its beams made
all the gods doing penance turn back
to their home bases. (4) The fire that
generated by his severe penance to¬
gether with smoke spread sidewards,
upwards and downwards, heated all
the worlds. (5) The rivers and oceans
were in turmoil, the islands, the
mountains and the earth shook and the
stars with their planets fell, while all
the ten directions were ablaze. (6)
Scorched by it the demigods gave up
their residences and went to Lord
Brahma's place to tell their leader: 'Oh
Master of the Universe, because of the
penance of the daitya king we are all
afflicted and no longer capable of
keeping our positions in heaven. (7)
Please, could you mind to do some¬
thing and put an end to this, oh Lord
of the whole world, before everyone
who offers you worship, oh chief of
all is lost. (8) Just consider what he
[Hiranyakasipu] has in mind perform¬
ing that most difficult penance. You of
course know everything about it - but
nevertheless we would like to submit it to you. (9-
10) [This is what he thinks:] 'Lord Brahma, who
by his austerity absorbed in yoga created the mov¬
ing and unmoving living beings [see 3.8], has his
throne in all the worlds high and low. I, by dint of
an even more severe penance [than his] being ab¬
sorbed in yoga, will from the eternality of time
and the soul, achieve the same for myself. (11) By
my strength I will turn this world upside down and
tackle everything that must change in a different
way than before. What is the use of all other prac¬
tices? At the end of a day of creation all the worlds
of Visnu will be vanquished by time anyway!' (12)
We discovered that he in his severe penance is of
this resolve. Can you please according to your
own judgement take the necessary measures, oh
master of the three worlds? (13) It belongs to your
12 Snmad Bhagavatam - The Story of the Fortunate One
position as the supreme master in the universe to
improve the welfare, happiness, opulence and vic¬
tory of the twice-born ones and the cows.'
(14) Thus being informed by the godly ones, the
most powerful person, he who was born on the
lotus, oh King, accompanied by Bhrgu, Daksa and
others went to the place of penance of the daitya
lord. (15-16) Covered by an anthill, grass and
bamboo and with his fat, skin, flesh and blood
eaten away by the ants, he could not be spotted
any longer, but he who rides the swan smiled with
wonder when he saw how he, like a sun covered
by clouds, heated all the worlds by his penance.
(17) Sri Brahma said: 'Please appear, show your¬
self, oh son of Kasyapa! All good fortune to you
who are so perfectly of penance. I, the granter of
boons have arrived. Let your wish be my blessing
for you. (18) I have personally witnessed the great
power you are carrying and how wonderful it is
that someone whose body is eaten away by worms
and ants can manage to keep his life air confined
to his bones. (19) Nothing l ik e it was performed
by the sages before you, nor will anyone else do
so hereafter. Who can sustain his life-air for a
hundred celestial years [36.000 years] without tak¬
ing a drop of water? (20) Oh son of Diti, by your
resolve to be of this penance that even for the
greatest saints is very hard to perform, you have
conquered me. (21) Therefore I will grant all your
wishes, oh best of the Asuras. When someone who
is destined to die meets an immortal person like
me, that will certainly not be fruitless.'
a
(22) Sri Narada said: 'Having said this, the origi¬
nal godhead and first living being of the universe
sprinkled divine, all-potent effective water from
his kamandalu [waterpot] over the body that was
eaten by the ants. (23) From his anthill with its
bamboos he thereby was fully restored to the full
capacity of his mind, senses and strength. Like fire
springing from fire wood, he arose with a fully
endowed young body as strong as a thunderbolt
that had a luster of molten gold. (24) When he saw
the god right in front of him in the sky upon his
swan carrier he, very pleased by that encounter,
with his head bending over offered his obeisances
[compare B.G. 9: 23-24 and 2.3: 10 ]. (25) Rising
to his feet before his own eyes seeing the Al¬
mighty One he, overwhelmed by jubilation, with
tears in his eyes and his hair standing on end, with
folded hands and a faltering voice, humbly began
to pray. (26-27) Sri Hiranyakasipu said: 'At the
end of a day of creation when he [Lord Brahma]
under the influence of time is covered by the dense
darkness of ignorance, this cosmic creation mani¬
fests [again] by the light of the rays emanating
from his body. This world endowed with the three
modes of rajas, sattva and tamas [passion, good¬
ness and ignorance], is by him created, maintained
and annihilated. That transcendental and supreme
Lord I offer my respectful obeisances. (28) The
original living being, the seed of creation, knowl¬
edge and wisdom, him, the deity of the life force,
the senses, the mind and the intelligence who by
his passion realized this manifestation, I offer my
reverential homage. (29) You, operating through
the life force, constitute the factual control of the
moving and immobile creatures. You are the origin
of all activities and the mastermind and source of
insight of all living beings. You are the great Lord
of the knowing and acting senses, the controller of
the material elements, their qualities and the mind
thereabout [compare B.G. 7: 7]. (30) By means of
your body in the form of the three Vedas you pro¬
mote the seven kinds of rituals [beginning from
the agnistoma-yajna ] of the four kinds of priests
[known as hota, adhvaryu, brahma and udgata ]
and the knowledge required. You are the one soul
without a beginning and an end of all living enti¬
ties, the supreme inspirator and the True Self
within. (31) You not affected by anything are [the
personification of] the ever vigilant Time that by
each of its segments reduces the duration of life of
all beings. You are of this material world the es¬
sential cause of life, the Great Self and Supreme
Controller who was never born. (32) Nothing ex¬
ists separate from you, whether it is higher
evolved or just lower, moves around or does not
move. [Vedic] knowledge in all its divisions
makes up the diversity of your body. You are the
one golden principle of life [called hiranya-
garbha\ who transcendental to the three modes are
greater than the greatest. (33) Oh Almighty One,
invisibly situated in your supreme abode you as
the one soul and oldest person manifested the ex¬
ternality of this cosmic manifestation by which
Canto 7 13
you enjoy the senses, life air, mind and qualities
[you endowed us with]. (34) I offer my obeisances
to you, that Supreme Lord who endowed with
spiritual and material potency expanded to the un¬
limited, unimaginable form of this totality.
(35) If you are willing to grant the boon that I de¬
sire, oh my Lord, oh best of all benefactors, then
make it so that 1 will not die because of any of the
living beings created by you. (36) Neither at home
nor outside, neither during the day nor at night,
neither from any known weapon nor by any other
thing, neither on the ground or in the sky nor by
any human being or animal I may die. (37-38)
Neither lifeless things nor living entities, neither
demigod or demon nor the great serpents may kill
me. I must have no rivals, have the supremacy in
battle and the rule over all embodied souls includ¬
ing the deities of all planets. My glory must equal
yours and never may the powers 1 acquired by yo-
gic penance be defeated.'
Chapter 4
Hiranyakasipu Terrorizes the Universe
✓
(1) Sri Narada said: 'Thus being solicited Lord
Brahma who sees everywhere, pleased about Hi-
ranyakasipu's austerities then granted him the
benedictions that are so hard to obtain. (2) Lord
Brahma said: 'My son, even though these boons
you asked for are difficult to obtain for men, I will
grant them to you my best.'
(3) Thereupon the mighty Lord whose grace is
faultless departed, he who was worshiped by the
most exalted Asura as the Almighty One praised
by all rulers of mankind. (4) The Daitya who thus
had obtained his desired boon and acquired a body
with a golden luster, constantly thinking about the
brother killed by the Lord, maintained a feeling of
hatred towards Him. (5-7) He, the greatest Asura,
conquering all the three worlds in all directions,
brought the masters of all places under his control:
god, demon and man; the kings, the musicians of
heaven and the birds [the Garudas]; the serpents,
the perfected ones and the bards; the scientists, the
seers and the leading manes; the fathers of man¬
kind, the treasure keepers and the wild men; the
goblins, the evil spirits and the ghosts. He as the
conqueror of the world usurped the power of rule
of all authorities everywhere. (8) He, in the para¬
dise of the gods situated with the riches of all opu¬
lence, thus lived in the highest world. Living in
the palace of the king of heaven as created by
Visvakarma the great asura architect, he, in con¬
trol of all the wealth of the entire universe, from
that abode of LaksmT dominated the three worlds.
(9-12) The steps there were made of coral, the
floors of emerald, the walls of crystal and the rows
of pillars were made of vaidOrya [cat's eye] stone.
One also found there the most wonderful canopies
and seats bedecked with rubies and bedding with
pearls on its borders that was as white as the foam
of milk. In the quarters adorned with jewels and
gems celestial ladies with nice teeth showed their
beautiful faces, left and right making sweet sounds
with their tinkling ankle bells. In that royal resi¬
dence ruling most severely with the greatest might
and mind, the dictator controlling everyone, en¬
joyed it to be worshiped by the tormented, God¬
fearing entourage at his feet. (13) He, oh best one,
the embodiment of all austerity, yoga, strength and
good sense, who by anyone but the three principal
deities, with all glory was honored with presenta¬
tions from the hands of all important men, was
engaged this way while being intoxicated by
strong scented wines that made his eyes roll red as
copper. (14) With all his power occupying the seat
of Indra, he was glorified by Visvavasu, Tumburu
[the greatest Gandharvas] and by me, oh son of
Pandu. Again and again all the singers and girls of
heaven, the perfected ones, the saints and those
who base themselves on knowledge offered their
prayers to him. (15) Thus with gifts in abundance
being worshiped by all classes and age groups, he
in the exercise of his power reserved every share
of the oblations for himself alone. (16) Mother
earth as the cow of plenty yielded under his rule
on all her seven continents spontaneously crops in
a great abundance, while all the wonders of the
universe could be observed in the sky. (17) The
seas and oceans of salt and sweet water, wine,
ghee, cane juice, yogurt and milk, and also their
wives the rivers, carried all kinds of precious
stones in their waves. (18) The valleys between
14 Snmad Bhagavatam - The Story of the Fortunate One
the mountains and hills were his pleasure
grounds that offered all the wealth of plant
and tree throughout all the seasons. He
alone stood for all the different qualities of
all the ruling gods of nature. (19) Despite
having conquered all directions as the one
and only ruler with the right to exhaustingly
enjoy all thinkable pleasures, he was not at
peace with it, for he had lost the control
over his senses. (20) Being cursed by the
brahmins [the Kumaras] he was intoxicated
by great pride over the opulence he had ac¬
quired, so that a long period passed of liv¬
ing in offense with the scriptures [see also
B.G. 16: 23-24],
(21) Because of his painful rebukes there
was no safe place for all the disturbed
worlds and their leaders and thus they ap¬
proached the Infallible One to seek shelter
with Him [compare B.G. 5: 29]. (22-23)
They prayed thereto: 'We offer our obei¬
sances in the direction where the Supersoul
of Hari, the Supreme Lord is found and
from where the peaceful and pure souls of
the renounced order never return.' With
their minds under control being wakeful
and feeding on air only, they in their wor¬
ship of the Master of the Senses thus stead¬
ied and purified their intelligence.
(24) Then, a loud voice without a form re¬
sounded like thunder in all directions, that drove
away the fear of the saintly ones: (25-26) 'Do not
fear, oh best souls of learning, I wish you all the
best. From having my vision the living beings may
attain all good fortune. The nefarious activities of
this great demon are known to Me and I shall put
an end to them. Just wait and see. (27) When one
is hostile towards the gods, the Vedas, the cows,
the brahmins, the saints, the regulative principles
and towards Me, one will soon perish. (28) As
soon as he [Hiranyakasipu] is of violence against
his peace-loving son, that great soul Prahlada who
has no enemies, 1 shall kill him, irrespective the
blessings he received [from Lord Brahma, see also
3.25: 21].'
a
(29) Sri Narada said: 'Thus being addressed by the
spiritual master of all living beings, the godly ones
offered Him their obeisances and turned back to
their places. They being relieved of all their anxie¬
ties considered the demon as good as dead [2.3:
10]. (30) The daitya king fathered four most
qualified sons of whom the one named Prahlada
was the best one endowed with all the qualities of
a great devotee [see 5.18: 12], (31-32) He, as a
good brahmin being of full control over the senses
and the mind, was firmly established in the Abso¬
lute Truth and was, al ik e the Supersoul, the be¬
loved, best friend of all living beings. He sat down
at the feet of the great ones like a servant, like a
father he took care of the poor, he was like a
brother to his equals and always kind to the spiri¬
tual masters whom he esteemed as the Supreme
Canto 7 15
Controller Himself. He was of education, purpose,
beauty, nobility and completely free from arro¬
gance and impudence [compare B.G. 12: 13-19
and B.G. 18: 42], (33) Even though he was born
from an Asura he was not of a demoniac nature. In
the midst of danger he was of an unperturbed con¬
sciousness and he had no desire whatsoever to talk
about or be concerned with temporary matters.
Material qualities he considered insubstantial and
by controlling his senses, life air, body and mind
he quieted his lusts. (34) His qualities are, like the
ones of the Supreme Lord our Controller, un¬
abated to this very day defended by the scholars,
oh King. (35) In gatherings of saintly people the
enemies [of the demons] discuss these characteris¬
tics using him as an example. When even the wise
and learned ones do this, oh King, then why
should you not do so or anyone else? (36) One
runs out of words when one tries to enumerate the
countless qualities of him who owes his greatness
to his natural attraction for Vasudeva, the Supreme
Personality of Godhead. (37) As a small boy he, in
his full absorption in the attraction of Krsna, re¬
frained from playing and seemed to be absent-
minded, having no understanding for worldly
matters. (38) As he sat and walked, ate and lay
down, drank and talked he, embraced by Govinda,
was impervious to all of it. (39) Sometimes worry¬
ing about [not being in] Vaikuntha he cried, some¬
times he laughed about a twist of mind and some¬
times he chanted aloud in great jubilation thinking
of Him. (40) Sometimes he, being overwhelmed,
loudly exclaimed [His name], sometimes he
danced without shame and sometimes he, lost in
thoughts about Him and projecting himself into
His position, imitated Him. (41) Then again he
with his hair standing on end and with tears in his
half-closed eyes, fell completely silent, rapt with
joy in being caught in the loving association of
His transcendental bliss. (42) He by his constant
service at the lotus feet that are glorified in the
hymns, attained the highest ecstasy by the evolu¬
tion of his association of indifference about the
material world. Continually he from the spiritual
soul that way brought peace to all those who
lacked in spirit and association. (43) Unto him,
that exalted and most fortunate, broad-minded
devotee who was his own son, oh King, Hi-
ranyakasipu committed the greatest sin.'
A
(44) Sri Yudhisthira said: 'Oh devarsi, we would
like to know from you the following: why did the
father make his own pure and exalted son suffer?
(45) Sons going against the will of their fathers are
lovingly reprimanded. But for teaching them a
lesson they cannot be punished like an enemy, is it
not? (46) Please, oh brahmin, what to say about
this father who so mean to the point of death hated
his own obedient son? Please drive away the
doubts we have, for he was a great devotee of the
sort who honors his father as his guru, oh master.'
Chapter 5
Prahlada Maharaja, the Saintly Son of
Hiranyakasipu
(1) Sri Narada said: 'The powerful sage Su-
kracarya ['the teacher of purity'], who by the Asu-
ras was chosen to serve as their priest, had two
sons named Sanda and Amarka who lived near the
residence of the daitya king. (2) The king sent the
boy Prahlada, who was skilled in reasoning, to
them in order to be instructed in different subjects
of knowledge, together with other asura children.
(3) Hearing and repeating what the teachers all
said there he considered it a bad way of thinking
because it was based upon the notion of foes and
allies. (4) One day the asura ruler placed his son
on his lap, oh son of Pandu, and asked: 'Now tell
me my son, what do you think yourself would be
the best?'
A
(5) Sri Prahlada ['the joy of understanding'] said:
'Fine, oh King of the Asuras, I think that every
embodied soul always has a mind full of worries
because he thus is imprisoned in the material
world. When one wants to get rid of that covering
of the soul, that worldly concern which is nothing
but a blind well, one better heads for the forest and
seeks refuge with the Lord.'
A
(6) Sri Narada said: 'When the Daitya heard how
his son in full possession of his faculties with
these words sided with the enemy, he laughed
about the intelligence of the small boy and as-
16 Snmad Bhagavatam - The Story of the Fortunate One
sumed he was misinformed: (7) 'This
boy will be better off in school
where his mind is free from the in¬
fluence of brahmins in favor of
Visnu who [possibly] dress up dif¬
ferently.'
(8) Taken back to school, the daitya
priests called for Prahlada and ques¬
tioned him, while comforting him
with a soft voice and pleasant words.
(9) 'Dear child, Prahlada, we wish
you all the best, tell us the truth and
do not lie. What has given you this
wrong way of thinking we do not
find with the other children? (10)
Tell us, did this opposing vision
originate from evildoers or was it
something of yourself? We, your
teachers are eager to hear about this,
oh best one of the family.'
✓
(11) Sri Prahlada said: 'This reason¬
ing about others in terms of foes and
allies is something that belongs to
people adhering to a material con¬
ception of life. Such people, reason¬
ing from what they can see, are be¬
wildered about the external affair
that is created by Him, the Supreme
Lord whom I prove my respect [see
also B.G. 5: 18]. (12) When a person
is devoted to Him, the animal notion of this time
bound way of discriminating between the 'I' of
someone else and the 'I' of himself is destroyed.
(13) For those whose intelligence and service was
spoiled by this notion of friends and foes, it is
most difficult to be of devotional service to Him,
the Supersoul. Even others who are spiritual and
follow the Vedic path, are confounded about how
to serve Him who has transformed my intelli¬
gence. (14) Oh brahmins, just like iron all by itself
moves in the direction of a magnet, my conscious¬
ness spontaneously separated itself from [that of
the other boys] because of the cakrci in His hand
[the natural order of Time, see e.g. 5.14: 29].'
*
(15) Sri Narada said: 'After saying all this to the
brahmins the great mind fell silent and was
harshly chastised by the servants of the king who,
considering it obnoxious, were very angry: (16)
'Oh get me a stick for him, this cinder of the dy¬
nasty who with his corrupted intelligence is dis¬
crediting us. This calls for the solution of the
fourth diplomatic option of the danda [the rod,
after sdma, pacification; dona, legally settled char¬
ity; and bheda, dividing posts], (17) In the san¬
dalwood forest of the Daityas this boy was bom as
a thorn tree that serves as a handle to the ax of
Visnu for cutting us by the roots!'
(18) Thus in different ways threatening him with
punishments and such, they taught Prahlada what
Canto 7 17
the scriptures said about the [first] three goals of
life [the purusarthas of dharma, artha and
kdma ]. (19) After his teachers were convinced that
he knew all there was to be known about the four
principles of diplomacy he, being bathed and
nicely decorated by his mother, was taken to the
daitya ruler. (20) The boy fallen at his feet was
encouraged with blessings by the Asura who de¬
rived great joy from closing him for a long time in
his two arms. (21) Putting him on his lap he
smelled his head and wetted him with the water of
his tears. Then he with a smile on his face said the
following, oh Yudhisthira.
(22) Hiranyakasipu said. 'Now tell me Prahlada,
my son, what you, well taught as you are, oh love
of my life, consider the best of all that you all this
time have learned from your teachers.'
a
(23-24) Sri Prahlada said: 'To listen, to sing, to
remember Visnu, to attend to the feet, to offer
worship and prayers, to become a servant, to be a
friend and to surrender one's heart and soul. These
are the nine characteristics of the devotional serv¬
ice to Visnu delivered by the devotee. This is the
way one should relate to the Supreme Personality.
That 1 consider the best that one can learn.'
(25) When Hiranyakasipu heard his son say this
he, with lips trembling of anger, told the son of the
guru [who was Prahlada's teacher] the
following: (26) 'You fake brahmin! You fool!
What is this? Are you siding with the enemy now,
so mischievously teaching this nonsense without
properly taking care of my boy? (27) This just
demonstrates how many cheaters there are in this
world falsely dressing up as friends. But in due
course of time one can see how sin manifests it¬
self, just like a disease does with people with a
wrong lifestyle.'
(28) The son of the guru said: 'This what your son
says is not what we taught him, nor has anyone
else taught him that, oh enemy of Indra. This is his
natural inclination, oh King. Do not be angry with
us, do not put the blame on us.'
(29) Sri Narada said: 'After thus being answered
by the teacher the Asura addressed his son for the
second time: 'If you have not heard it from the
mouth of your teacher, you wretch, then from
where came this bad notion?'
a
(30) Sri Prahlada said: 'Persons swearing by a
worldly existence develop a life that leads to hell,
because they fail in their sense control and repeat¬
edly chew the chewed. They are never inclined
toward Krsna [see B.G. 4: 4-5] because of what
others tell them, out of their own understanding or
by a combination of the two [see also B.G. 2: 44].
(31) They who think to gain by the external world
have in their difficult ambitions really no sense of
life's purpose, Lord Visnu. Even though they fol¬
low a lead they, just like blind men led by the
blind obeying the dictates of material nature, are
bound to the ropes of her strong power [of mayd\.
(32) To vanquish the unwanted, - which is the
purpose of all the great ones [the gurus and devo¬
tees] - is out of the reach of these people for as
long as their consciousness is not in touch with the
Feet of Renown, for as long as they do not accept
the consecration by the rule [or dust] of the feet of
those living [voluntarily] in poverty who are free
from this bondage.'
(33) Thus having spoken the son stopped. Hi¬
ranyakasipu blind with anger out of his mind,
threw him from his lap on the floor. (34) Over¬
powered by indignation he furiously with blood¬
shot eyes said: 'Men, oh sons of Nirrti [a demon],
put an end to his life immediately, lead this boy
away to be killed! (35) This one here is the mur¬
derer of my brother, for he, this lowest one giving
up his own well-wishers, is as a servant at the feet
of Visnu, of worship for Him who has killed his
own uncle! (36) And to Visnu he is no good either
with his five years of age and his faithless forsak¬
ing of the difficult to deny love of his parents. (37)
A child even being born from others constitutes a
blessing as beneficial as a medicinal herb, but a
son born from oneself who is of evil intentions
should be cut off l ik e a diseased limb. Because of
being deleterious to the well-being of the body its
removal can still make a happy life possible. (38)
By all means he must be killed who eating, lying
18 Snmad Bhagavatam - The Story of the Fortunate One
down and sitting with us posed as a friend, but is
as good an enemy to us as uncontrolled senses are
to a sage.'
(39-40) The sons of Nirriti obeying the command
of their leader then with their frightening teeth and
faces, their red hairs, mustaches and the sharp tri¬
dents in their hands fearfully roared: 'Yeah, let us
cut him to pieces!' and with their lances attacked
the tender parts of Prahlada who sat there silently.
(41) But the same way as laudable actions have no
effect when they are performed the wrong way,
their attack had no effect upon him whose mind
was absorbed in the Supreme Absolute of the For¬
tunate One, the Soul of Each who cannot be per¬
ceived by the senses. (42) Oh Yudhisthira, the dai-
tya ruler alarmed upon seeing how the attempts
failed, devised with determination a variety of
ways to kill him. (43-44) He tried to crush him
with an elephant, attack him with huge snakes,
cast spells of doom, throw him from heights, to
conjure tricks, imprison him, administer poison
and subject him to starvation, cold, wind, tire and
water and pile rocks upon him, but by none of
these means the demon succeeded in putting his
son, the sinless one, to death. With his prolonged
efforts having no success he got very nervous.
(45) [He thought:] 'With all these unholy expres¬
sions and diverse methods devised to kill him,
with all these treacheries and abominations he
found relief by his own strength! (46) Despite be¬
ing a child he is in control of matters and afraid of
nothing. So close to me he, just like a mistreated
dog, will always keep his tail curved, he will never
forget my misconduct. (47) His unlimited faith,
his [apparent] immortality and his lack of fear for
any of these hostilities, will definitely sooner or
later be the cause of my death.'
(48) Thus ruminating with his face downward he
lost a great deal of his splendor. Sanda and
Amarka, the two sons of Usana [Sukracarya], then
spoke to him in private. (49) 'All the leaders of the
three worlds who are dominated by you alone,
tremble when you lift your eyebrows. You have
nothing to fear from him, oh master. We do not
understand why you should worry about the quali¬
ties and faults of this or that child. (50) Just keep
him bound by the ropes of Varuna until our guru
Sukra returns, so that he does not flee out of fear.
Assisted by people with more experience [like us]
he will develop the intelligence when he gets
older.'
(51) This way being advised he took heed of what
the sons of the spiritual master had told him and so
it happened that Prahlada was instructed in the
duties of the members of a royal household. (52)
Fulfilling religious duties, managing the economy
and the regulation of desires was repeatedly in full
explained to Prahlada who was humble and sub¬
missive, oh King [compare B.G. 14: 20 &
26]. (53) [But again] what the teachers related to
him about the three paths, this education he re¬
ceived from these people taking pleasure in the
duality [of friends and foes], he did not consider
good instruction at all [compare 6.3: 20-25]. (54)
When the teachers were busy with their own
household duties the boys of his age there took the
opportunity to take him aside. (55) He then smil¬
ingly addressed them, in pleasing words telling
them with great intelligence and learning how
merciful it is to live a better life with God. (56-57)
Oh great king, all the boys giving up their play¬
things out of respect for his words, then sat around
him with their minds no longer corrupted by the
instructions and actions of those [teachers] who
took pleasure in the duality. To them who were
freed the moment they fixed their hearts and eyes
on him, he spoke compassionately as a real friend
and a great example of an Asura in devotion.'
Chapter 6
Prahlada Instructs His Asura School¬
mates
a
(1) Sri Prahlada said: 'Someone intelligent should
in this rarely obtained human birth from early
childhood on practice the dharma of devotional
service unto the Lord [as described in 7.5: 23-24];
this life, even though temporary, is ruled by that
puipose. (2) Because He is the most kindhearted
and beloved living being, the Master of the Soul,
Canto 7 19
to approach the feet of Visnu constitutes the path
for the person to follow in this world [see also
3.25: 38 and B.G. 5: 29]. (3) By divine ordinance
sensual happiness, oh Daityas, is available every¬
where to all embodied beings, just l ik e the unhap¬
piness one runs into without having asked for it.
(4) There is no need to endeavor for that [material
happiness], one would only waste one's life be¬
cause nothing is gained that way. [You see,] the
lotus feet of Mukunda [the Lord of Liberation]
constitute the ultimate goal of life [that brings last¬
ing happiness]. (5) A mindful person having a ma¬
terial life in a human body should therefore, for as
long as he is still healthy and strong and not de¬
crepit, go for the real benefit [of Mukunda]. (6) Of
the hundred years that he has for his life a person
in service of his senses spends half his time use¬
lessly by being drowned in darkness
ignorantly passing the night with
sleeping. (7) In one's childhood one
is naive and in one's teens one plays
and thus twenty years pass and it
takes another twenty years in which
one, having aged, cannot engage be¬
cause of being physically incapaci¬
tated. (8) And the rest of your life
you spend as a fool because you, in
the grip of family matters, are bewil¬
dered by formidable lusts that can
never be satisfied. (9) What man can
free himself when he attached to his
household, being bound by the ropes
of love misses the control over his
senses [see 1.2: 6-7]? (10) How can
someone who thinks that making
money is more important than living
[in devotion and gratitude], forsake
that acquiring for which a merchant,
thief and public servant risks his dear
life? (11-13) How can one give it up
to associate privately with one's lov¬
ing, pleasing and attractive wife?
How can one refrain from one's love
for the sons and daughters one en¬
shrined in one's heart, from one's
brothers and sisters and the care for
one's needy parents? How can one be
indifferent about household matters
as nice furniture, a good income, pets
and rows of servants and maids? By giving prior¬
ity to the interest of the tongue and the genitals
one fosters all kinds of desires that can never be
fulfilled and thus one is engaged like a silkworm
[that spins itself in its own cocoon]. How can such
a massive illusion be forsaken? (14) Constantly
plagued by the threefold misery of life [as caused
by nature, by others and himself, see 2.10: 8] he
does not regret the pleasure he derives from his
family, but being materially infatuated, the main¬
tenance of his family shortens his life-span with¬
out him ever understanding what the real purpose
of life would be. That purpose he lost. (15) With a
mind set on wealth he learned that it is wrong to
cheat for the sake of money. Nevertheless he after
having died, is tied to this material world [by Ya-
maraja sentenced to take another birth]. Without
20 Snmad Bhagavatam - The Story of the Fortunate One
mastering his senses he with his insatiable lusts as
a family man was guilty of theft after all [see also
B.G. 16: 11-12], (16) Despite knowing this, oh
sons of Danu, someone taking care of his family
does not find time for his self-realization [and the
realization of the Supreme Self] as a consequence
of which he, being estranged, gropes in the dark
with a 'mine' and 'thine' conception of life like that
of animals. (17-18) Nobody will ever, wherever or
whenever, with a poor fund of knowledge excel in
liberating himself. Because one, as a sexual play¬
thing hankering after the gratification of one's lusts
by that attachment founds complete families [put
up with the same problem of darkness] you, my
Daitya friends, in this respect have to keep your¬
selves far removed from seeking refuge with the
demon of being addicted to sensual pleasures. One
instead should approach Lord Narayana, the origi¬
nal godhead, who through the association of liber¬
ated souls chalks out the path of the liberation that
you seek. (19) It is not hard to satisfy the Infallible
One, oh Asura sons, because He has established
Himself everywhere in this world as the perfection
of the self of all living beings [compare B.G. 14:
3-4]. (20-23) He is the One present within all be¬
ings high and low, beginning with the simplest
plant life up to Lord Brahma. Within the single
elements and all their transformations as also
within the totality of the material energy, within
the balanced state of the modes of nature as also
within their perturbation, He is the one and only
transcendental original source that is the Supreme
Lord, the Controller who is free from decay Him¬
self. Considering the original position of His inner
presence and His outward personal manifestations,
He is both the pervaded that can be described and
the undifferentiated, all-pervading Supreme Tran¬
scendence that defies description. He is the
changeless and undivided One [Consciousness] in
the form of bliss and understanding; He is the Su¬
preme Controller about whose unlimited opulence
one is mistaken because He is hidden from view
by the illusory energy that is ruled by the modes of
material nature. (24) Be therefore merciful to¬
wards all living entities. When you with a friendly
attitude give up the Asura mentality [of friends
opposing enemies] you will satisfy the Lord be¬
yond the Senses [see also B.G. 12: 13-20]. (25)
With Him, the Eternal and Original One, being
satisfied nothing is out of one's reach. Why would
those who are thus of service in this world that is
ruled by the modes, have to work for a sense of
duty [regulating the lusts, the economy and the
religion] that follows automatically [from this de¬
votion]? Would we, having risen above the modes,
be of desire when we are singing about His feet?
(26) The prescribed threefold of dharma, kama
and artha, the knowledge of the soul, of the three
Vedas, of the logic, of law and order and of the
different professional identities, I all consider to
be the [surface] truth of the lesson to be learned,
but it is one's full surrender to the Supreme Friend
that leads to the [deeper realization of one's per¬
sonal relationship with the] transcendental person
[the svarupa, compare 1.2: 8]. (27) This knowl¬
edge free from material contamination is most
difficult to attain. It was explained to Narada by
Lord Narayana, the friend of all men, for the sake
of all souls who are exclusively of surrender to
Him, the Supreme Lord. That understanding is
possible for those who do not care [anymore] for
material possessions and bathed their bodies in the
dust of the lotus feet. (28) I received this spiritual
knowledge concerning the bhagavata dharma [of
devotional service unto the Lord in nine aspects,
see 7.5: 23-24] together with its practical applica¬
tion from Narada who does not care about a mate¬
rial life and only has eyes for the Lord.'
(29-30) The Daitya sons said: 'Prahlada, you and
we have no other teachers but the two sons of Su-
kracarya, they are the schoolmasters for us chil¬
dren. But you remaining in the palace could have
such a difficult to acquire association with a great
soul like Narada. Please dispel the doubts we have
about this dear friend, so that we can believe you.'
Chapter 7
What Prahlada Learned in the Womb
(1) Narada Muni said [to Yudhisthira, see 7.1: 13]:
'Thus being requested by the Daitya sons he, the
Asura who was a great devotee of the Lord, with a
smile addressed them, remembering what I had
told him. (2) Sri Prahlada said: 'When our father
Canto 7 21
left for Mandaracala to perform austerities, the
godly ones made a great war effort in opposing the
Danavas. (3) The ones headed by Indra said:
'Luckily the sinner paining everyone, has now, like
a seipent being eaten by the ants, been consumed
by his own sins [so that we can defeat the Daityas.
See 7.3: 15-16].' (4-5) When the Asura leaders
heard how they by their great display of violence
one after the other were killed, they fearfully fled
in all directions. And none of them all in his great
haste and desire to stay alive took any heed of his
wife, children or wealth, home, relatives, animals
or the articles of his household. (6) In the rush of
their victory the Suras then plundered the king's
palace, during which Indra captured the queen, my
mother.
(7) The devarsi who happened to arrive there on
the spot saw how she, being led away on the road,
trembling with fear screamed like a kurarl [an os¬
prey], (8) He said: 'Oh King of the Suras, you
should not lead this woman away, she is innocent,
release her right away, oh greatest one of fortune,
she is the chaste wife of someone else!'
(9) Indra said: 'She carries the seed of this impos¬
sible Sura enemy in her womb, let her remain in
our custody until she delivers. With that objective
being realized I will release her.'
(10) Narada said: 'This child is evidently sinless.
He is [in fact] a very great saintly devotee, a pow¬
erful servant of the Eternal One. You will not
cause his death.'
(11) Thus addressing him, Indra released her out
of respect for the words of the devarsi and out of
respect for someone [like me] dear to the Eternal
Personality. He devoutly circumambulated her and
then returned to his heaven. (12) The rsi thereafter
took my mother to his asrama reassuring her with
the words: 'Stay here my child, until your husband
arrives.' (13) She, like he had said, thus lived with
the devarsi with nothing to fear from any side for
as long as the penance of the Daitya leader was
not completed. (14) For the welfare of the child
that she expected the faithful woman in that place
where she wanted to deliver, with great dedication
rendered service unto Narada. (15) The rsi merci¬
fully instructed her and [through her] specifically
me in both the principles of dharma of relating to
the Lord and the pure spiritual knowledge [con¬
cerning the difference between soul and matter,
compare 1.2: 7]. (16) Because she is a woman and
because it happened such a long time ago she has
forgotten all this knowledge, but I, blessed by the
sage, have not, the memory of it has not left me
even to this day [see also B.G. 9: 32], (17) If you
confide in my words that knowledge is also within
your reach. Provided a firm faith the intelligence
of the very best is there just as well for [even]
women and small children as it is there for me [see
also B.G. 18: 55]. (18) One observes all the six
conditions of the body beginning with birth, just
like they are seen with the fruits of the Lord in the
form of a tree [that come about, exist materially,
grow, transform, dwindle and perish], but these
changes do not apply to the soul [see also B.G. 2:
20]. (19-20) The soul is eternal, does not dwindle,
is pure, is an individual, is the knower of the field
and the original foundation, the unchanging, self-
illumined, actual cause that pervades all, inde¬
pendently and immutably. By [contemplating]
these twelve transcendental symptoms of the soul
a conscious person is impelled to give up the false
conception of 'I' and 'mine' originating from the
illusion that is attached to everything that belongs
to having a body [see also 6.4: 24]. (21) Gold be¬
ing locked up in stones is by the gold-diggers in
different ways won in the gold mines and easily
extracted by the experts. The experts concerning
the difference between spirit and matter can the
same way from within the fields constituted by
organic bodies [see also B.G. 13: 1-4] with the
help of spiritual processes extract the brahmin es¬
sence that is the goal. (22) The teachers of exam¬
ple speak of eight types of material energy [B.G.
7:4], three modes of nature and sixteen modifica¬
tions [the senses of action and perception, the
elements and the mind, see also 1.3: 1]. The indi¬
vidual living entity, the person, is the one element
connecting all the others. (23) The body that
moves about or stands still combines all these [24]
elements and is thus characterized by this duality
[of spirit and matter]. Thus equipped one for the
sake of [the authenticity of the] person has to say
'not this, not that' [tied tied]. That is the way to
22 Snmad Bhagavatam - The Story of the Fortunate One
highest regard for all creatures and their needs.
(33) When one thus manages to subdue the six
symptoms [of sensual weakness: lust, anger,
greed, illusion, madness and jealousy] devotional
service is rendered to the Lord, to Vasudeva, the
Supreme Personality with whom one finds love.
(34) Hearing about the uncommon activities and
great power of His exploits and His qualities as
demonstrated by the pastimes of His different ap¬
pearances, there will be horripilation, tears, a fal¬
tering voice and loud chanting, shouting and danc¬
ing because of the great jubilation associated with
it. (35) Like being haunted by a ghost there are
sometimes laughs, exclamations, meditative
moods, exercises of respect towards other living
beings, prolonged heavy breathing and utterances
like: 'Oh Lord, Master of the World, Narayana!'
That way being absorbed in thoughts about the
turn away from everything that is
not the soul. (24) Sober and
thoughtful persons are of a mind
that is purified on the basis of dis¬
criminating that connectedness
within and independence from the
material world that is ruled by
creation, maintenance and destruc¬
tion. (25) The Original Person of
Transcendence is He who oversees
the movements of the intelligence
in the waking state, the dream
state, and deep sleep. (26) One
should ascertain the original posi¬
tion of the soul by [neti neti\ turn¬
ing away from the division [of the
mind] that is produced by the dif¬
ferent actions of the intelligence in
touch with the three modes of ma¬
terial nature, just as one can notice
the [presence of] air by its differ¬
ent odors [see also B.G. 3: 42].
(27) This constitutes the entrance
[to the transcendental position]
within this ocean of matter in
which one is caught in the operat¬
ing modes of material nature, the
same way one is caught in a
dream.
(28) Therefore from the bottom of
your heart you must burn the weeds of all karma
of being conditioned by the modes of nature, in
the yoga realizing the cessation of the stream of
consciousness. (29) Of the thousands of processes
this method as offered by the bhdgavata [the Lord,
the pure devotee and the book] offers the process
of yoga that once being followed quickly will
bring about the love for the Lord, the Supreme
Personality of Godhead [see also B.G. 18: 66, and
the footnote *]. (30-31) Properly wait upon a guru
with faith and devotion, offer all that you ac¬
quired, be of association with the saintly and de¬
voted ones and be of worship for the Lord. Have
faith in the discourses about the Lord, sing about
His qualities and activities, meditate on the feet
and exercise respect in worship of the deities. (32)
Understanding that Hari, the Supreme Lord is
situated in all living beings, one should be of the
Canto 7 23
True Self one is free from shame. (36) When one
is immersed in thoughts of love about Him one is
freed from all obstacles on one's path and harmo¬
nized in one's body and mind. This happens be¬
cause the so very powerful seed of desire is
burned by the exercise of bhakti. That is how one
achieves Adhoksaja, the Lord Beyond the Senses
[**]. (37) When one constantly keeps in touch
with Adhoksaja, the contaminated mind of an em¬
bodied being in this world is halted and the cycle
of this material existence is ended. Those who are
advanced know everything about that spiritual
heaven of happiness. Be therefore, from the core
of your heart, of devotional service to the Lord of
Hearts residing in your heart [see also B.G. 18:
54],
(38) And why would the worship of the Lord as
the space [for others] in one's heart, be a problem,
oh Asura sons? With Him always present there as
the Soul to one's soul and the friend of all possible
living beings, why would it be necessary to en¬
deavor for ordinary sensual pleasures [compare
7.6: 19 and B.G. 9: 26]? (39) Wealth, women,
one's animals, children and all of that; houses,
land, elephants, a treasury, luxury and all the
money and that sense gratification is by the one
whose lifespan is but short and inevitably has to
die, lost in a second. What pleasure can one derive
from such a temporary thing? (40) Similarly the
[higher] worlds that are achieved by great sacrifice
are all perishable. However comfortable they
might be, they are not flawless and therefore He
whom one never heard or saw making a mistake,
the Supreme Lord, is the one to be worshiped for
one's self-realization with the bhakti we talked
about [see also B.G. 8: 16]. (41) Because of the
material knowledge in support of the many activi¬
ties in which one is engaged in this world, one
may consider oneself highly advanced, but time
and again man achieves the inescapable result of
the opposite [of having degraded for the sake of a
material purpose]. (42) The determination of the
karmi [the achievement-oriented person] to be
happy and to be free from misery out here, is an
ambition that always leads to unhappiness because
that desire obscures the [interest of the lasting]
happiness that is the result of a more laconic atti¬
tude [concerning material outcomes]. (43) For the
purpose of obtaining the desired objects that he
wants in his ambitions, the living being in this ma¬
terial world needs to be embodied. This perishable
body embraces the soul, but serving other pur¬
poses [than lasting happiness] it is directed else¬
where. (44) What can one say? One is ultimately
separated from that upon which one based one's
self-esteem: one's children, wife, home, wealth
and all of that, the realm, the treasury, the ele¬
phant, the ministers and servants and the relatives.
(45) Of what value to the soul is all of this? These
trivial matters concerning the perishable body,
appear to be necessary, but they are useless for
attaining the nectar ocean of eternal happiness.
(46) Just ask yourselves, oh Asura sons, of what
interest it would be for someone to be embodied in
this world and from the time of his conception in
all stages of life suffer the consequences of his
karma. (47) Someone embodied engages in result-
motivated actions with the body he acquired as a
consequence of what he did in the past and be¬
cause he performs these actions in ignorance he
obtains yet another body. (48) Therefore worship
selflessly the Supreme Personality of Godhead, the
Lord, the Soul of the soul who is free from desire
and upon whom depends [the fulfillment of the
desire to regulate] one's sensual pleasure, religion
and income. (49) The Lord and Master of all liv¬
ing beings is the beloved, original source of life
who with the [five] elements of nature created all
these individual souls as manifestations of His
cosmic intelligence. (50) Whether one is a god, a
demon, a man, a ghost or a singer of heaven, all
who render service to Mukunda's feet will find the
fulfillment that we have found! (51-52) Being a
perfect brahmin, a fine godly person or a saint, oh
Asura descendants, will not suffice for pleasing
Mukunda, nor will good conduct or vast learning.
Neither will charity, austerity, worship, cleanliness
nor vows suffice. The Lord is satisfied by unal¬
loyed devotional service, the rest is pretentious
display [see also B.G. 9: 30 and 1.2: 8]. (53) Oh
Danava sons, recognize Him, the Soul and Master
of all living beings, everywhere in each and all as
your self interest and then be of devotional service
unto Him the Lord, the Supreme Personality of
Godhead. (54) Oh Daityas, the ghosts and demons,
the women and the laborers, the cowherds, the
24 Snmad Bhagavatam - The Story of the Fortunate One
birds, the animals and the sinners without any
doubt all can arrive at and be part of the qualities
of the Infallible One, of Acyuta [see also B.G. 4:
9], (55) The supreme self-interest of a person in
this world is to see Govinda everywhere and to be
of unalloyed devotional service unto Him [see also
bhajan 1 and 2]
*: To this there is also a significant verse in the
Svetasvatara Upanisad 6.23:
yasya deve para bhaktir
yatha deve tatha gurau
tasyaite kathita hy arthah
prakasante mahdtmanah
'Unto those great souls who have implicit faith in
both the Lord and the spiritual master, all the im¬
ports of Vedic knowledge are automatically re¬
vealed.'
**: Srlla Madhvacarya writes as follows:
tad-bhava-bhavah tad yatha svarupam bhaktih
kecid bhakta vinrtyanti gayanti ca yathepsitam
kecit tusnim japanty eva kecit sobhaya-kdrinah
'The ecstatic condition of devotional service was
completely exhibited by Sri Caitanya
Mahaprabhu, who sometimes danced, sometimes
cried, sometimes sang, sometimes remained silent,
and sometimes chanted the holy name of the Lord.
That is perfect spiritual existence.'
Chapter 8
Lord Nrsimhadeva Slays the King of the
Demons
(1) Narada Muni said [to Yudhisthira]: 'Having
heard his explanations all the attending Daitya
sons thereupon accepted his words because of
their profundity and rejected what their teachers
had taught them. (2) When the two sons of the
guru [Sukracarya's sons Sanda and Amarka] real¬
ized how the intelligence [of the boys] had gotten
fixed on this one subject matter, they fearfully
contacted the king to submit to him what was go¬
ing on. (3-4) All over his body trembling with an¬
ger and with a mind determined to kill his son he
rebuked Prahlada. With the harshest words he fu¬
riously with an angry face and crooked, wicked
eyes approached him who did not deserve such a
treatment at all. He [from his side] gentle and re¬
strained, with his hands folded just stood there
before his father who was hissing like a vicious
snake trampled upon.
(5) Hiranyakasipu said: 'Oh you impudent fool,
you intriguer of the family, you outcaste, you ob¬
stinate one going against my rule, I will today
send you to the abode of Yamaraja! (6) When I am
angry all inhabitants of the three worlds and their
leaders tremble for me. By what power do you so
fearlessly overstep my rule, you rascal?' [compare
B.G. 9: 31],
(7) Prahlada said: 'He is not only my strength but
also yours, oh King and the strength of all other
exalted and lower living beings. All who move
around and do not move around, beginning with
Lord Brahma, fall under His control. (8) He, the
supreme controller, the time factor, is Urukrama,
the Lord of the Wide Steps [Vamana] who is that
one strength of one's mind and life, the steadiness
of one's physical power and senses. He, the True
Self, is the Supreme Master of the three modes
who by His different natural forces creates, main¬
tains and withdraws again the entire universe. (9)
Please give up the Asura way. Be of an equal mind
with the soul and create no enemies. Destroy only
the enemy that is an uncontrolled mind. That ap¬
proach constitutes the best method to worship the
unlimited Lord. (10) In the past there were plun¬
derers who not in control with the six enemies [the
mind and the five senses] stole away everything.
Others saw themselves as conquerors of the ten
directions. But where are with a saint who man¬
aged to defeat his senses and is of an equal regard
for all living beings, those enemies to be found
who are a product of one's own imagination?'
a
(11) Sri Hiranyakasipu said: 'You apparently, with
your unlimited pretenses, seek your own demise.
You prove that people about to die talk gibberish,
Canto 7 25
you pityful idiot. (12) You unlucky soul, you talk
of someone other than me who would be the con¬
troller of the universe, but where is He to be
found? If He is omnipresent, then why do I not see
Him in this pillar right in front of me [see also
B.G. 7: 25]? (13) Let that Lord you wished your¬
self as your protector protect you, now that I am
going to sever your head from your trunk, now
that I am going to put an end to someone talking
such nonsense like you
(14) Thus with a stream of abuses enraged chas¬
tising his son, that great devotee, Hiranyakasipu,
rising from his throne and taking up his sword,
with his fist struck hard against a column. (15) At
that very time from within the column a most fear¬
ful sound could be heard as if the covering of the
universe cracked open. That sound dear King,
reached as far as the place of the godly ones of
Lord Brahma and made them believe that the de¬
struction of their abodes was
at hand. (16) He who in his
display of power wanted to
kill his son, also heard the
tumultuous sound one had
never heard before and stood
together with the assembly
present amazed about the fact
that one could not determine
its origin. Thus all these men
of power were caught in fear.
(17) To be true to the words
that were spoken in defense
of His omnipresence, of His
pervading each and every¬
thing, one could see a most
wonderful form of Him tak¬
ing shape in a pillar in the
middle of the assembly hall.
It was neither an animal nor a
man. (18) The king, studying
the phenomenon from all
sides, saw how a living being
emerged from the middle of
the pillar. But not being able
to ascertain whether it was an
animal or a human being he
said amazed: 'What kind of
form is this? It is half man
and half lion!'
(19-22) As he was contemplating the miracle that
took place in front of him, the extraordinary, most
frightening form of Nrsiihhadeva appeared. He
had eyes glowing like molten gold and deadly
teeth in a face extending into manes. Looking
around with a dreadful frown He waved His
tongue like a razor shaip sword. His ears stood
motionless straight up and His nostrils and mouth
were opened wide like mountain caves. His huge
body was short and fat with a broad neck and a
broad chest over a small waist. His body was cov¬
ered with whitish hairs resembling the rays of the
moon and hundreds of arms stretched in all direc¬
tions were equipped with hard to challenge fatal
nails who served as weapons next to His other
personal weapons. Faced with that excellence the
Daityas and Danavas fled away. (23) 'I guess this
is what the Lord so full of mystical potency is try-
26 Snmad Bhagavatam - The Story of the Fortunate One
ing to do in order to get me killed, but what's the
use?' so Hiranyakasipu murmured to himself and
taking up his mace the Daitya threw himself for¬
ward like an elephant to attack the loudly roaring
Lord Nrsimha. (24) As invisible as an insect that
has fallen into a fire, the Asura disappeared into
the effulgence of Nrsimha. That was something
not that astonishing at all that moment considering
the fact that He with the effulgence of His good¬
ness formerly had swallowed the darkness [of the
entire creation], (25) The greatest of the demons
reaching Lord Nrsimha thereupon furiously with
great force exercising his prowess struck Him with
his club, but the Lord, the Wielder of the Club,
seized him just like the son of Tarksya [Garuda]
would capture a great snake. (26) Oh son of
Bharata, when He in order to play a
game allowed the Asura to slip from
His hands exactly the way Garuda
sometimes deals with a snake, the
godly ones of the different worlds who
were driven from their positions, from
behind the clouds considered that to be
a bad turn of events. (27) The demon
thinking that He had let him go out of
fear for his masculine display, after
regaining his strength took up his
sword and shield and with great force
attacked Nrsimhadeva for the second
time. (28) When he with his moon
spotted shield and sword fast as a
hawk was maneuvering up and down
so as not to offer any opportunity, the
Lord made a very shrill, loud sound of
laughter that was so frightening that
he, with his eyes [shortly] closed [for
it], was captured by the Greatest of all
Speed. (29) In protest he wrestling
with his limbs tried to escape, but the
Lord placed him whose skin could not
even be cut by Indra's thunderbolt, at
the entrance of the palace on His lap
like he was a snake or mouse and
pierced him with His nails as easy as
Garuda pierces a poisonous viper. (30)
He with His most fearful eyes full of
anger was difficult to behold. With His
mouth wide open licking the edges
with His tongue and with His mane
and face smeared red with traces of blood, He
wore the intestines like a garland around His neck
and looked like a lion that just has killed an ele¬
phant. (31) The heart He with His pointed nails
had ripped out completely and thrown aside and
the thousands of followers who with their raised
weapons attended to their leader He all killed us¬
ing His nails and the other weapons in His count¬
less hands. (32) Shaking His manes He scattered
the clouds and with His glaring glance He out¬
shone the luminaries. The waters and oceans
struck by His breathing swirled in perturbation
and afraid of His roar the elephants guarding the
quarters [of the universe] cried. (33) With Him
tossing His hair the celestial chariots crowding in
the sky slipped from their places, the earth shook
Canto 7 27
under the heavy weight of His feet, His intolerable
force moved the mountains and hills and His ef¬
fulgence outshone everything else in all directions
of the sky.
(34) Thereafter sitting in the assembly hall on the
highest seat of man with a most fearsome, terrible
countenance, there was no one to challenge Him
nor anyone to worship Him. (35) But upon hear¬
ing how he, the Daitya who was the headache of
the three worlds, in the battle had been killed by
the Lord, there were exclamations of joy, blossom¬
ing faces and endless showers of flowers from the
wives of the demigods. (36) At that time there
was an overcast formed by all the celestial chariots
of the demigods desirous to attend. Drums and
kettle drums were sounded and the greatest singers
and angels of heaven sang and danced. (37-39) All
the godly ones, Brahma, Indra and Siva, the sages,
the ancestors, the perfected ones, the scientific
experts and the great serpents [great egos] assem¬
bled there. The founding fathers, the leaders of
mankind, the residents of heaven and the best of
the angels arrived there too, as did the venerable
ones, the keepers of the wealth and the monkey¬
like, oh my best one. Also the goblins came, the
ones of superpower and they who were Visnu's
personal associates like Sunanda and Kumuda.
With their hands folded before their heads to offer
their obeisance each of them approached Him who
had appeared as half a man, half a lion and now
sat there on the throne displaying His effulgence.
A
(40) Sri Brahma said: 'I bow down before You, oh
Inscrutable One of unlimited powers. You with all
Your might and prowess and the purity of Your
actions stand for the creation, maintenance and
destruction of the universe. While You in Your
divine game [lTla\ perform by the modes, You
never change Yourself.'
(41) Lord Siva said: 'The end of the yuga is the
time suitable for You to kill in anger this insignifi¬
cant demon; just protect his son, this bhakta of
surrender next to You, oh caretaker of the devo¬
tees.'
A
(42) Sri Indra said: 'Our share of the sacrifices was
secured by Your Lordship protecting us, oh Su¬
preme One. We have no words to describe how
afflicted our lotus-like hearts were by the Daitya,
our hearts that are really Your residence. Alas, oh
Lord, how insignificant is our world in the grip of
Time, but for the sake of the devoted ones in Your
service You have shed Your light so that they may
find liberation from their bondage. What else but
considering the visible world as unimportant
would constitute their way, oh Nrsimhadeva?'
(43) The sages [the Rsis] said: 'You are the shin¬
ing example who taught us our austerity. By this
power of Yours this world, oh Original Personality
of Godhead, is created, [maintained] and reab¬
sorbed. That penance was stolen by this unwise
soul but is now, oh Shelter of the Needy, restored
by the protection of Your embodiment.'
(44) The ancestors [the Pitrs] said: 'The demon
who engaging with force enjoyed our sraddha sac¬
rifices that were offered by our sons and grand¬
sons, he who even at the holy bathing places drank
from our offerings of sesame water, by piercing
the intestines of his belly with the nails of Your
hand these offerings have reached their proper
destination. He, the maintainer of the universal
principles of religion who appeared as a man-lion,
Him we offer our obeisances.
(45) The ones of perfection [the Siddhas] said:
'This most uncivilized and dishonest person who
stole away the joy of our perfection in yoga and
with the power of his mysticism and penance was
so proud of his wealth, has been torn apart by Your
nails. We bow down before You, oh Nrsimha.'
(46) The scientific experts [the Vidyadharas] said:
'Our forms of knowledge that each are attained by
a different way of concentrating, were pushed
aside by this fool puffed up about his strength and
prowess. He who in battle killed him like he was
an animal, to Him who appeared as Nrsimha, we
surrendered souls are ever obliged.'
(47) The snake people [the Nagas] said: 'By pierc¬
ing the chest of that greatest of all sinners who
28 Snmad Bhagavatam - The Story of the Fortunate One
seized our jewels and beautiful women, You have
done our wives a great favor. Let us offer You our
obeisances.'
(48) The original fathers [the Manus] said: 'We,
the Manus are Your authorities but were disre¬
spected by this son of Diti who broke with the
moral ties for the establishment, oh Lord. With
You having killed this villain, oh Master, please
tell us what we, Your eternal servants, can do for
You.'
(49) The founding fathers [the Prajapatis] said:
'We, the creators of the generations owe our lives
to You, oh Supreme Controller and not to him who
denied the living beings that we have put on this
world a life. And now, by assuming the form of
an incarnation of Your pure goodness,
You for the well-being of the world have
split open the chest of him who lies
slain.'
(50) The musicians of heaven [the
Gandharvas] said: 'We, oh Lord are Your
dancers and singers, Your performers,
who were brought under the control of
the power and strength of the one here
who You reduced to this condition. Can
anyone on the path of evil find happi¬
ness?'
(51) The venerable souls [the Caranas]
said: 'Oh Lord, Your lotus feet liberate
from the need to start a new life. We duly
seek shelter there because You have put
an end to this Asura, this snake in the
heart of all virtuous people.'
(52) The keepers of the wealth [the
Yaksas] said: 'We, serving You to Your
pleasure belong to Your best followers.
This son of Diti forced us to carry his
palanquin but caused the sorrow [the
poverty] of each and everyone. Thus we
acknowledge You, oh Lord Nrsimha, for
You are the one who put him to death, oh
twenty-fifth principle [that is the Time,
see 3.26: 10-15].'
(53) The monkey-like beings [the Kimpurusas]
said: 'We are questionable humans, Kimpurusas
but You are the Supreme Personality of Godhead,
the Lord. And this bad person has been slain by
You after having been condemned by the saintly
ones [see also B.G. 4: 7-8].'
(54) The king's bards [the Vaitalikas] said: 'We in
great gatherings and arenas of sacrifice singing the
glories of Your spotless reputation have achieved
the greatest position of respect. This crooked char¬
acter who subdued us, oh Supreme Lord, has to
our great fortune been killed by You, like he was a
disease.'
Canto 7 29
(55) The lower gods [the Kinnaras, those with a
human head and an animal body, singers of
heaven] said: 'Oh Lord, we the Kinnaras are Your
faithful servants. Because of that son of Diti we
had to perform in forced labor, but the sinner was
by You destroyed, oh Nrsimhadeva, oh Master.
Please be there as our happiness and welfare.'
(56) The associates of Lord Visnu said: 'Today we
have seen You in a wondrous human-like form.
You are our shelter and the happiness of all the
worlds. This servant of the state, oh Lord, was
cursed by the scholars [see 7.1: 36] and has there¬
fore been killed. We consider that to be Your spe¬
cial grace.'
Chapter 9
Prahlada Propitiates Lord Nrsimhadeva
with Prayers
(1) Narada Muni said [to Yudhisthira]: 'None of
the Suras led by Brahma and Siva, could step for¬
ward because He, boiling with anger, was most
difficult to approach. (2) The Goddess of Fortune
personally by the demigods being urged to do so
could, after seeing Him so huge and wonderful as
no one had ever seen or heard before, not move in
His direction because she was very afraid. (3)
Then Lord Brahma prompted Prahlada who stood
close by: 'My dear son, can you please approach
the Lord and propitiate Him? He is very angry
because of what your father did.'
(4) 'Surely' he said and even though he was only a
small boy, oh King, the great devotee slowly, step
by step, approached Him and prostrated himself
with folded hands offering prayers. (5) The god¬
head was by him, such a little boy fallen at His
lotus feet, greatly moved and tilled with mercy He
raised His lotus hand, placed it on his head and
dispelled the fear for the snake of time from all
minds [present there]. (6) Because of that touch he
was cleansed from all evil. And immediately in
this association with the Supersoul, with His lotus
feet, his heart melted being captured in bliss. With
Him in his heart tears welled in his eyes and
symptoms of ecstasy manifested all over his body.
(7) One-pointed of mind being greatly concen¬
trated and with an out of love faltering voice, he in
the full surrender of his heart and mind began to
offer prayers to the Lord.
A
(8) Sri Prahlada said: 'All the Suras headed by
Brahma, all the saints and others perfect in the
mode of goodness, being one-pointed in their de¬
termination were despite their qualities as yet not
able to please You with their streams of words.
How can it be that He, this Lord, would be pleased
with my words? I was bom an Asura. (9) I think
that riches, a good birth, a nice body, penance,
Vedic knowledge, prowess, energy, influence,
strength, diligence, intelligence and mystical
power will not satisfy at all. The spirit is pleased
by bhakti, just like the Supreme Lord was pleased
by Gajendra [the elephant], (10) A scholar who
endowed with these twelve characteristics [see
also*] does not care about the lotus feet of Him
from whose navel the lotus sprouted, I consider
not as blessed as a man of low birth who dedicates
his mind, words, wealth, life and everything he
does to Him. For he purities his family, commu¬
nity or even his entire race that way, unlike some¬
one who is too much of the mind. (11) Whatever
the respect an ignorant person pays to the innerly
always satisfied Supreme Lord, is by Him grace¬
fully accepted not so much for His own benefit, as
for the benefit of the devoted person in question,
just as the reflection in a mirror is there for the
glory of one's own face. (12) I will therefore free
from that notion of being unfit in full surrender to
the Lord, to the best of my ability and insight, fo¬
cus on His glory, however low-bom I am. When
one in ignorance has entered this world, the best
way to find purification is to describe and sing His
glory [see also B.G. 18: 55]. (13) All the ones who
follow Your instructions like Brahma and the other
demigods, are naturally always situated in good¬
ness, but we [the Asuras], oh Lord are not like that
and are always filled with fear. And so one says
that the incarnations of Your lordship in this mate¬
rial world are there to promote the happiness of
the soul and the honor and glory of Your protec¬
tion and prosperity. (14) Therefore please give up
Your anger about the Asura You have killed today.
Even the saints are happy when a scorpion or
30 Snmad Bhagavatam - The Story of the Fortunate One
snake is killed. The truth is that all
the worlds are happy about what
happened and that all their inhabi¬
tants wish to remember Your form as
the one that drove away their fear.
(15) I myself am not afraid, oh Invin¬
cible One, of Your fearsome mouth,
tongue, flashing eyes and frowning
face, Your strong ferocious teeth or
garland of intestines and bloody
manes, Your pointed ears, Your roar
that even scares the elephants or the
nails that pierced the enemy. (16) But
I do fear, oh Merciful Father of Care,
that intolerable, ugly repetition of
birth and death, to be thrown into the
miserable condition of having to live
among predator-minded people and
to be bound to the actions and reac¬
tions of karma, oh Insurmountable
One. When do You pleased with me,
call me to the base of Your feet that
constitute the refuge in this ocean of
matter? (17) Because of taking birth
one is in one's pleasurable or not that
pleasurable existence of being united
with the world separated [from You]
and burned by the fire of lamentation,
irrespective the body one resides in.
Moreover one suffers just as well by
the remedies against this misery of
taking the body for the real self. I, oh
Greatest Being, am wandering around in this exis¬
tence. Please tell me how to be of service in Your
yoga. (18) I will that way, from constantly hearing
the narrations handed down in succession about
Your pastimes as the well-wisher and Supreme
Godhead, oh Lord Nrsirhha, easily cross over [this
ocean of matter] and be free from being contami¬
nated by the modes of nature. In association with
the liberated souls I will find liberation from all
the misery with Your two feet as my home. (19)
All the things that You [personally] do not care
about but which are cherished by those who are
locked up in a physical body, only have the ap¬
pearance of a remedy: the parentage that is the
shelter for a little child, oh Nrsirhha, the medicine
for a patient, the boat for a person drowning in the
ocean or the measures taken for a person suffering
from a certain material condition, oh Almighty
One, [all constitute but a temporary solution], (20)
Whatever situation it may concern, whatever
seems to be the reason, whatever time it might be,
by whatever agent and relating to whatever agent,
caused by whatever agent or for the sake of what¬
ever agent, whatever the way of something or of
whatever nature something might be, is certainly
all but another form of the Supreme Reality.
Stated differently: in nature one finds because of
all kinds of changes a specific form of separate¬
ness, but whatever form it may concern, it is al¬
ways a manifestation of Your Lordship's energy.
(21) The illusory of matter creates a mind that
constitutes the source of difficult to control frui-
tive actions [or karma]. These actions are condi¬
tioned by the Time that agitates the modes of na-
Canto 7 31
ture and is respected [in a certain way] by the per¬
son. Thus being defeated by the alluring but de¬
luding material energy one is tied to the sixteen
spokes [of the senses of action and perception, the
elements and the mind] of the wheel of rebirth, oh
Unborn One. Whoever can get out of this by any¬
thing else but Your way [see also B.G. 9: 25]? (22)
You are that one element of Time to the tender
mercy of which the soul eternally is left being de¬
feated by the modes of Your rule. I here present as
a form of material energy who in all his forsaking
and appearing is subjected to Your cyclic control,
am powerless, oh Lord and Master. I am crushed
under the wheel with the sixteen spokes. Please
help me, this soul of surrender, to get out of this,
oh Almighty One. (23) Oh Almighty One, I have
seen how people in general desire the longevity,
opulence and glory of the pious leaders of heaven.
But our father wishing this all [for himself] was
simply by the provoked laughter of Your expan¬
sion [as Nrsirhha] in the blink of an eye pulled
down by You and completely vanquished. (24)
Therefore I do not covet to live as long as Lord
Brahma or be rich and mighty. I know where all
this foolish blessing of the senses of the embodied
being leads to. I have no desire to be closed down
by You who are so powerful as the Master of
Time. Please take me to the side of Your servants.
(25) How can one in this body that is a host to so
many diseases be blessed with things that sound
good but are like a mirage in the desert? Despite
knowing this very well the people try to put out
the fire of desire with difficult to obtain little drops
of honey [temporary happiness], but they do not
get out of it. (26) What is my position now? How
can I surpass the fact of being bom from a family
far removed from the enlightened state into the
darkness of a body that is moved by passion? The
lotus hand of Your causeless mercy that You of¬
fered me on my head as a token of grace, would
not even be available to Lord Brahma, to Lord
Siva or the Goddess of Fortune! (27) From the
side of Your Lordship as the friend of the entire
world there can be no question of discriminating
between higher and lower bom living beings.
Nevertheless there is of You, depending the serv¬
ice, like with a desire tree, the benediction re¬
served for the ones who serve You, whether they
are of a higher level or not [see also 2.3: 10 and
B.G. 4: 33, 9: 25], (28) The common man who in
his material existence runs after the objects of his
desire fell into a blind well full of snakes. I, who
by bad association just like such a person fell into
that condition, was by the Sura sage [Narada], oh
Supreme Lord, taken into confidence and led to
the truth of the soul. How could I ever give up on
the service of Your pure devotee? (29) Oh Unlim¬
ited One, by saving my life and killing my father I
consider the words spoken by Your servant the rsi
as true. For You have proven Yourself when my
father with evil intentions took up his sword and
said: 'Let that controller other than me save you
now that I am going to sever your head.'
(30) 'This universe all around us constitutes the
Oneness of You alone. You exist separately of this
universe that has a beginning, a middle and an end
that You created by means of the three modes of
nature. Those primal qualities give shape to Your
external potency. Everything making up that di¬
versity owes its regulation to You who entered it
Yourself [See also B.G. 9: 4]. (31) Oh Lord You
are there as the entire universe or else as the One
separate from it; You are the cause and the effect.
The distinction between the material energy of
Your creation and You as being another Self is a
mistaken notion. The substance of something is
equal to the substance of the form in which it ap¬
pears; that what constitutes You is equal to that
what the manifestation of the creation that is main¬
tained and annihilated consists of, just like it is
with the tree and its seed and the earth and her
seasons. (32) With You retracting this universe
within Yourself, You experience, within the ocean
being immersed in Yourself, the spiritual state of
bliss while You seem to be doing nothing. But
with You in the uniting of Your consciousness hav¬
ing closed Your eyes You also have imbibed the
sleep. Without keeping material sleep and the
modes of nature You are then engaged in the union
of the highest state of consciousness [turTya, or the
fourth state]. (33) Having awakened from Your
slumber on the bed of Ananta in the causal ocean,
the great lotus of all the worlds appeared from
Your navel like a banana tree does from its seed.
That cosmic body of Yours, this universe agitated
by the Time factor, is Your way [in the form of the
modes and their divinities] of dealing with the ma-
32 Snmad Bhagavatam - The Story of the Fortunate One
terial affair [with prakrti ]. (34) He of the knowl¬
edge [Brahma] who generated from that lotus
could not discern anyone else, since Your Lord-
ship, as the seed, had expanded into himself. He
then dove into the water for a hundred demigod
years, not understanding that a seed once having
fructified, oh my Lord, can no longer be perceived
[see 3.8]. (35) He being born from nothing but
himself, was greatly astonished to find himself
upon that lotus. After a long time by severe aus¬
terities being purified he then found You, oh Con¬
troller, who very subtly, like an aroma in the earth,
are spread throughout all of the sentient being that
is so obsessed with all kinds of desires. (36) Lord
Brahma thus achieved transcendental bliss, for he
saw in one combined view the Supreme Personal¬
ity being endowed with all kinds of ornaments,
weapons and signs, who with thousands of faces,
feet, heads, hands, thighs, noses, ears and eyes
demonstrated His full potency. (37) Ac¬
cepting the head of a horse in an incarna¬
tion, You killed two very powerful de¬
mons named Madhu and Kaitabha who
represented the modes of passion and ig¬
norance. Next You delivered the sruti [the
four Vedas] to Lord Brahma because of
which one honors Your most appreciated
form [called Hayagrlva] as an embodi¬
ment of pure goodness [see also 5.18: 18
and B.G. 4: 7]. (38) This way according
to the yuga in question appearing in dif¬
ferent incarnations as a human being, a
saint, a god or an aquatic, You protect all
the worlds. Sometimes in defense of the
dharma You kill the troublemakers of this
world, oh Supreme Personality, but be¬
cause You in Kali-yuga operate under
cover | channa ] You, being spoken of as
one and the same person, are called Tri-
yuga [for being recognizable in the three
other yugas, see also 11.5: 32], (39) The
mind that is not tuned to Your transcen¬
dental topics, is because of the sins it
sympathizes with in its far being removed
from the Lord of Vaikuntha, polluted, dis¬
honest and hard to control. Filled with
desires and lusts it is because of the
therewith associated urges of highs and
lows, fears and distress. Tell me how 1,
with such a mind being poor and fallen, must un¬
derstand Your supreme purpose? (40) The tongue
pulls me in this direction, oh Infallible One and
the genitals not being satisfied pull me that way.
Likewise the skin, the belly and the ear are going
for this and the nose is running after that, while
the eyes are looking for yet another thing. Thus
the eager, busy senses all together bring one down
like a householder is brought down by his co¬
wives. (41) This way because of one's karma hav¬
ing fallen into the VaitaranI river [at the door of
death], one alas, one after the other birth and
death, eating all kinds of foodstuff, suffers from an
ever increasing fear in seeing how the living be¬
ing, caught in his own body and entangled in the
association with other bodies, is of enmity and
friendship. Oh You who from the other side of that
river wants to show us Your kindness, we in this
world at present are nothing but a bunch of fools.
Canto 7 33
(42) Oh Master of All, we friendly people are al¬
ways eager to be of service in this matter. Oh Su¬
preme Lord, what would be the difficulty for Your
great compassion to deliver us materialistic fools
from the cause of time and again having to set up,
keep going and come to naught [with our karmic
endeavors], oh Friend of the Ones in Need? (43)
Oh Supreme One, because my mind is absorbed in
the singing and proclaiming of Your sweet ocean
of glories, I am free from worries about the hard to
cross VaitaranI [that is this world]. 1 am more con¬
cerned about those fools who missing the libera¬
tion in carrying the load of their sensual interest
are making plans in favor of illusory forms of
happiness and dutifulness [see also 6.17: 28], (44)
Oh Godhead, saints ambitious for their own salva¬
tion generally in silence wander in remote places,
not being very much interested in a life for the
sake of others. But I do not, like they do, want to
leave aside my fellow man in misery. I do not de¬
sire liberation for myself alone. I cannot accept it
to see other people wander around oblivious of
this shelter You offer. (45) Everything associated
with household sexual happiness, is as trivial as
rubbing ones hands to find relief from an itch. The
miserable person is by this kind of itch-relief sex
not freed from all his discomfort and uneasiness
and thus serves all kinds of unhappiness. Only
when one recognizes that kind of imaginary hap¬
piness and manages to tolerate the itching [i.e.
'goes not beyond necessity', see also B.G. 7: 11 &
14] one can develop intelligence, stability and en¬
ergy [dhTra, see also Y.S. II: 38 & 40]. (46) Si¬
lence, vows, Vedic knowledge, austerity, study,
dutifulness, explaining the scripture, living alone,
prayer and absorption, belong to the path of libera¬
tion, but these matters [these ten activities of
emancipation] are often part of a method of mak¬
ing a living that is practiced by people who have
not conquered their senses at all, oh my Lord.
Thus one in this context may wonder whether one
deals with hypocrisy or not[: are we not dealing
with false pretenses? See also 6.1: 16]. (47) The
forms of Your [spiritual] cause and [material] ef¬
fect as explained in the Vedas are like the seed and
its sprout. But You being without a specific form
are also not any of these two forms. Those who
are connected in Your yoga [the bhakti-yoga devo¬
tees] can clearly see both these aspects before their
eyes like wood and the fire in wood and this can¬
not in any other way be achieved. (48) You are the
air, the fire, the earth, the sky and the water, the
sense objects, the life force, the senses, the mind,
the consciousness and all assisting divinity be¬
longing to it. You are all of that, the unique of the
natural reality of the modes as also the One be¬
yond it all. Oh my Lord, whatever that is mani¬
fested or is expressed in the mind and by words, it
is no one else but You. (49) Neither all the modes
of nature, nor their predominating deities, neither
the complete of the cosmic intelligence, the false
ego, the gross and subtle elements, the senses and
their objects, nor those who are so mindful in as¬
sociation with all the godly ones and the mortals
who all have a beginning and an end..., oh Lord
glorified by all the saints, none of them is truly
capable of covering all that is Yours and therefore
do all intelligent people at this point rest their case
[and engage in Your devotional service. See also
B.G. 2: 52].'
(50) 'I therefore offer You, oh Best of the Worshi-
pable Ones, my obeisances and engage with
prayers in Your worship, work for You, remember
You, cherish Your lotus feet and always listen to
the ta lk s about You. How can a person without
honoring You in all these six ways ever be of
bhakti for You who are the goal of the best ones of
transcendence [compare 7.5: 23-24, see for further
prayers to Lord Nrsirhha 5.18: 7-14]?'
a
(51) Sri Narada said: 'I thus far have described the
transcendental qualities of the bhakta in his bhakti.
The Lord transcendental to the modes who was
pleased and in control of His anger, next addressed
him who had surrendered himself at His feet. (52)
The Supreme Lord said: 'Prahlada My sweet boy, I
wish you all good fortune. I am pleased with you,
oh best of the Asuras. Just ask Me for any blessing
you desire, for I am for each and everyone the ful¬
fillment of all desires. (53) Live a long life! He
who does not please Me has difficulty seeing Me!
But when someone has seen Me he deserves it not
to lament his situation any longer. (54) For that
reason, oh fortunate one, do stable, intelligent and
energetic devotees who know to behave them¬
selves and wish the best [for each and all], desire
34 Snmad Bhagavatam - The Story of the Fortunate One
to please Me, the Master of All Benedictions, in
every respect.'
A
(55) Sri Narada said: 'Even though the best of the
Asuras thus was allured by worldly benedictions,
he did not want any of all that one longs for, he
went exclusively for the Supreme Lord [see also:
Sri Sri Siksastaka verse four].'
*: The qualifications of the brahmin are in the
Sanat-sujata described as follows:
jnanam ca satyam ca damah srutam ca
hy amatsaryam hris titiksdnasuya
yajnas ca danam ca dhrtih samas ca
mahd-vratd dvadasa brahmanasya
'Spiritual knowledge, truthfulness, loyalty to the
scripture, non-enviousness, forbearance, of sacri¬
fice, of charity, equal minded, and living to the
great vow [of yama that next to the truthful men¬
tioned entails the four of celibacy, nonviolence,
non-possessiveness and non-stealing] are the
twelve qualities of the brahmin.' See also 5.5: 24
and B.G. 18:42.
Chapter 10
About Prahlada, the Best Among the
Exalted Devotees and the Fall of
Tripura
(1) Narada Muni said: 'Prahlada, even though he
was but a small boy, considered every blessing
that came with his bhakti yoga an impediment on
the path and this he with a smile told the Lord of
the Senses.
A
(2) Sri Prahlada said: 'Please do not allure me.
Because of my Asura birth I have a propensity for
lusting over all those material blessings. It was out
of fear for such material association that I, desir¬
ing liberation, for the sake of complete detachment
have taken to Your shelter. (3) Oh Lord You send
Your devoted servant into this world of desire in
order to put his character to a test, for this lust be¬
ing the root cause of one's wandering around here,
is found in the heart of everyone, oh Master. (4) It
does not work differently with You, oh guru of the
universe so kind to everyone, for is someone who
desires any material benefits, not more a merchant
than a servitor [see also B.G. 17: 20]? (5) Some¬
one who for himself expects material benefits
from his spiritual master is not really a servant nor
is the master really of service who - for his own
prestige - wants to bestow material benefits upon
his servant [see also 10.88: 8-10], (6) There is, as
far as I am concerned in my full devotion for You,
no question whatsoever of any desire nor do You
as a real master foster any further motive for our
sake like a king might have with his subject. (7)
And if You want to fulfill one of my desires, then I
pray for Your benediction, oh Lord of All Bless¬
ings, that no desire for any form of material hap¬
piness will grow in my heart [see also Sri Sri
Siksastaka verse four], (8) Lrom the day of one's
birth one's senses, mind, life air and body, one's
religion, patience, intelligence, shyness, opulence,
strength, memory and truthfulness are likely to be
banished by them. (9) Only when one gives up all
the desires that one in one's human association
finds in one's mind, one is fit for an opulence equal
to Yours, oh Lotus-eyed Lord. (10) Oh Master of
all Opulences, oh Original Personality, oh Lord in
the form of Nrsimha, oh Supreme One, oh Abso¬
lute Truth, oh Great Soul and Soul of all souls, let
me offer You my respectful obeisances.'
(11) The Supreme Lord said: 'Those persons who
like you are exclusively devoted to Me do not de¬
sire any benedictions from Me in this world or in
the next. Nevertheless you may until the end of
Manu's reign enjoy all the opulences of the Daitya
rule out here [see also 2.3: 10]. (12) Devote your¬
self to My pleasing stories, be absorbed in Me
who resides in your heart as the One present
within all living beings, worship in [yoga] uniting
your consciousness the Lord who is the enjoyer of
all sacrifices and give up your fruitive activities.
(13) By relishing [your retirement in] exhausting
your merit, by means of pious actions forsaking
your impiety, by forsaking the body with the rapid
progress of time and after spreading your reputa¬
tion throughout even the worlds of the gods, you
will, freed from all attachment, turn back to Me.
Canto 7 35
(14) Anyone who chants these prayers you offered
to Me, any human being who remembers both Me
and you, will in due course of time become free
from the bondage of his karma [see B.G. 4: 9, 6: 7,
9: 27-28, 12: 3-4 and see also 11.14: 21].'
A
(15-17) Sri Prahlada said: 'I pray for the following
benediction of You, oh Lord of Benedictions, oh
Supreme Controller. My father, not knowing Your
strength and supremacy, had because of a heart
polluted by anger a false notion of You, oh master
and guru of all worlds. He considered You the
murderer of his brother and condemned You. Thus
he was towards me, Your devotee, of the greatest
sin. May my father be purified from that greatest
and most difficult to overcome sin, even though he
was immediately purified when You cast Your
glance upon him, oh Father full of mercy for the
materialists.'
(18) The Supreme Lord said: 'With the purifica¬
tion of your father, twenty-one of your forefathers
in total have been purified, oh sinless one. Because
you, oh saintly boy, took your birth from him in
this dynasty, you are indeed the purifier of the dy¬
nasty. (19) Wherever and whenever there are My
devotees who full of peace and equipoise, with the
best qualities are equally graceful towards all, eve¬
ryone will be purified, even when it concerns the
worst of societies. (20) They will never, in what¬
ever way, act violently towards all the higher or
lower living beings, oh King of the Daityas, be¬
cause they, in their love for Me, have forsaken all
material aspirations. (21) Persons in this world
following in your footsteps become My pure
devotees. You are of My devotees truly the best
example [see also 6.3: 20-21], (22) My child, you
should now perform the funeral rites for your fa¬
ther who in every respect was purified by the
touch of My body and therefore will be promoted
to the worlds of the good people. (23) Assume the
throne of your father My dearest, fix your mind
upon Me and do your duty for My supreme cause
the way it is prescribed in the Vedic tradition.'
A
(24) Sri Narada said: 'Prahlada performed, as was
ordered by the Supreme Lord, all the rituals asso¬
ciated with his father's death, oh King
[Yudhisthira] and was crowned by the brahmins.
(25) Brahma who had witnessed what had hap¬
pened, with a face radiating because the Lord was
pleased, offered with transcendental words the
purest prayers to Lord Nrsimha, addressing Him in
the presence of all the other gods. (26) Sri Brahma
said: 'Oh God of gods, oh proprietor of the entire
universe, oh love of all creation, oh first among
the living beings, because of Your resolve [to pro¬
tect the devotees] the most sinful Asura, who was
of so much trouble to everyone, has been killed.
(27) 1 granted him the rare benediction that he
would not be killed by any creature created by me
and that he would not die because of any austerity,
mystical or physical power. Thus being very
proud he transgressed all injunctions. (28) Be¬
cause of Your decision his son, who despite his
young age was a great saint and exalted devotee,
has been released from the clutches of death and
enjoys now, as You wanted, Your shelter. (29) For
all those who, faced with an enemy, meditate upon
this physical presence of You, the Supersoul, oh
omnipresent, almighty Lord, You are the protector
against all kinds of fear, including even the fear of
death.'
(30) The Supreme Lord replied: 'Do not bestow
blessings on demons, as you have done, oh you
who were bom from the lotus. To bless people of a
cruel and pitiless nature is like giving milk to
snakes.'
A
(31) Sri Narada said: 'This, oh King, is what the
Supreme Lord said and after Hari had been wor¬
shiped by the teacher of all teachers, He who can¬
not be seen by all living beings disappeared from
the spot. (32) Prahlada thereupon bowed his head
and offered with prayers his obeisances to Lord
Brahma, Lord Siva, the founding fathers and the
[other] demigods who each are part of the Su¬
preme Lord. (33) Next Lord Brahma together with
Sukracarya and other sages, appointed him ruler
over all the Daityas and Danavas. (34) Oh King,
after Brahma and the others were properly hon¬
ored, all the godly ones congratulated him, wished
him all the best and then returned to their respec¬
tive abodes. (35) The two associates [the gate¬
keepers] of Visnu who were born as the sons of
Diti and operated as His enemies, were thus killed
36 Snmad Bhagavatam - The Story of the Fortunate One
by Him, the Lord residing in the core of the heart
[see 7.1: 36-39]. (36) Being cursed by the brah¬
mins the two were reborn as the demons Kumb-
hakama and ten-head Ravana and again both
killed [by Him] thanks to the special powers of
Lord Ramacandra. (37) Slain lying on the battle¬
field with their hearts pierced by Rama's arrows,
they with their minds fixed on Him gave up their
bodies, just as they did in their previous birth.
(38) The two again appearing in this world with
their births as Sisupala and Dantavakra were the
same way bound to the Lord in enmity and
merged with Him [for the last time] in your pres¬
ence. (39) All the kings inimical to Sri Krsna
were, upon their death, freed from the burden of
the sins of their previous life upon reaching His
Self, just like larvae that obtain a body identical to
the one of the drone that guarded them. (40) Just
as one by devotional service returns to the Su¬
preme Personality, kings like Sisupala returned
home and attained the same supreme nature of the
Lord by contemplating Him [in their enmity, see
also B.G. 4: 9]. (41) All of this I described to you
in reply to your inquiry on how, even hating, the
son of Damaghosa [Sisupala] and others could
attain the same community of essence [see 7.1:
34-35]. (42) In this narration about the Supersoul
and the Godhead of all brahmins, Krsna 1 spoke
about His incarnations in which He e.g. put an end
to the Daityas. (43-44) It describes the character of
the devotion, spiritual knowledge and renunciation
of that most exalted devotee Prahlada. Try to un¬
derstand each of these stories and thus discover
what belongs to the Lord, the Master of mainte¬
nance, creation and destruction, what His qualities
and activities are, the wisdom handed down [in
disciplic succession] and how He, by the time fac¬
tor, stands for the finality of all the higher and
lower living beings and their cultures, however
great they might be. (45) With the help of this nar¬
ration, in which the transcendence is perfectly and
fully described, one can get to know the Fortunate
One and what the bhagavata dharma [see 7.6: 28],
the way of the devotees, entails. (46) Anyone who
after hearing this pious narration describing the
Supreme Power of Visnu, repeats it or sings about
it with faith, will be liberated from being entan¬
gled in fruitive actions. (47) He who with great
attention reads and listens to this story about the
activities of the best of all the truthful ones, this
Daitya son and how the Original Personality play¬
ing the part of the lion king killed the king of the
demons who was as strong as an elephant, will
Canto 7 37
attain the spiritual world where one has nothing to
fear. (48) Oh you [Pandavas] in your human
world, are extremely fortunate, for the Supreme
One of the Absolute Truth, He who is always
sought by the great saints who purify all the
worlds, resides in your house in a human form.
(49) He is the Brahman of the Absolute Truth all
the great ones are searching for. He, who is factu¬
ally your nephew [the son of your maternal uncle],
He your most dear well-wisher, is the oneness of
transcendental happiness and the source of all life.
He who is there also as your guru of instruction in
the principle, is the One who can be worshiped as
the completeness of the [body, the universe and
the] soul. (50) Lord Siva, Lord Brahma and others
could not even by meditation directly see Him or
describe Him in His real form. May He, this great
master of all devotees, be pleased with the silence
we observe, with our devotion, our calm and our
worship. (51) Oh King, this very
same Supreme Lord a long time
ago restored the reputation of the
demigod Lord Siva that was ru¬
ined by a demon called Maya
Danava who, because of great
technical cunning, enjoyed an
unparalleled power.'
(52) The king [Yudhisthira] said:
'Please can you tell us for what
reason and by what actions Lord
Siva, he who controls the entire
universe, was surpassed by Maya
Danava and how he with the help
of Krsna restored his reputation?'
(53) Narada said: 'After all the
Asuras by the God-conscious
ones with the support of the Lord
were defeated in battle, they took
shelter of the greatest and best of
them all, Maya Danava. (54-55)
The demon constructed three big
and mighty cities made of gold,
silver and iron. Possessing the
uncommon ability to move [float¬
ing] around in formation they
were difficult to discern. Thus
hidden from view the Asuras,
remembering their former enmity with the three
worlds and their controllers, oh ruler of man,
started to wreak havoc in the world. (56) There¬
upon the rulers of all the worlds approached Lord
Siva, fell at his feet in surrender and said: 'Please
save us, your followers, oh Godhead, for we have
been devastated by the tripur a [three-city] people.'
(57) To show them his favor the All-powerful
Lord said to the Suras: 'Do not fear' and fixed an
arrow on his bow to launch his weapon on the cit¬
ies. (58) After being released his arrows shone
with a beam of light as bright as the sun, so that
the cities no longer could be seen. (59) Under their
attack the inhabitants of the cities fell lifeless to
the ground. The great yogi Maya Danava then
dipped them one after the other in a well of [life
giving] nectar [called Mrta-sanjTvayitari\. (60)
Touched by the divine nectar, they rose from death
as strong as thunderbolts splitting the sky with
38 Snmad Bhagavatam - The Story of the Fortunate One
flashes of light. (61) Seeing how disappointed and
unhappy [Siva] the Emblem of the Lord was at the
time, the Almighty Lord Visnu considered what
measures should be taken. (62) Lord Visnu then
personally assumed the form of a cow while Lord
Brahma assumed the form of a calf and together
they entered in broad daylight Tripura to drink all
the nectar of the well. (63) Even though the Asuras
took notice of them they could, in their bewilder¬
ment, not stop them. The great yogi Maya aware
of what happened, thought it was a thing of divine
ordinance and so he addressed the ones guarding
the well who had been quite content with their
illusion [of victory] but were now greatly dis¬
mayed. (64) 'Neither demigods, demons, human
beings, nor anybody else can reverse what for
oneself, for others or for everyone in this world is
ordained by fate.' (65-66) He [Lord Visnu] thereaf¬
ter equiped Lord Siva with all that was necessary
like a chariot and charioteer, a flag, horses and
elephants, a bow with shield and arrows and such;
all matters that derived their strength from His
personal dharma, spiritual knowledge, detach¬
ment, opulence, penance, culture, actions and so
on. Siva seated on his chariot then fixed an arrow
on his bow. (67) Oh ruler of man, with the arrows
joined on his bow Lord Siva thus being the Master
and Controller, at noon set the so difficult to pierce
three cities afire. (68) All the gods and saints, the
ancestors, the perfected ones and the great person¬
alities, then from their celestial chariots in the sky
and with the assistance of countless kettledrums
loudly vibrated 'Jaya, Jaya', while they showered a
wealth of flowers on his head and together with
the beauties of heaven danced and sang in great
ecstasy. (69) Oh King, after the mighty Lord Siva
who had burned Tripura to ashes thus was glori¬
fied by Lord Brahma and the others, he returned to
his abode. (70) What more can I tell you about the
Lord, the teacher of the universe, who with His
transcendental potency appears in the world of the
human beings where He in the form of a normal
human being performs heroic acts that are dis¬
cussed by the saints and sages in narrations that
purify all the worlds?'
Chapter 11
The Perfect Society: About the Four So¬
cial Classes and the Woman
(1) Sri Suka said: 'After having listened to the
story about him, [Prahlada] the most important of
all great devotees, him the master of the Daityas
who was so faithful to the Lord who covers the
world in a single step [Urukrama], he who is dis¬
cussed in the assemblies of the saints, Yudhisthira
greatly pleased again asked the son of Brahma
[Narada] questions. (2) Sri Yudhisthira said: 'Oh
great Lord, I would like to hear about the sanatoria
dharma activities [the eternal, common duties] of
our human society that belong to the order of the
status orientations [ varnasrama ] by which the
common people find a better life. (3) You, oh for¬
tunate one, are directly the son of our original fa¬
ther, the supreme person within this universe
[Lord Brahma]. One considers you, oh brahmin to
be the best of all his sons because of your auster¬
ity, yoga and meditation. (4) Among the ones de¬
voted to Narayana you are the sage conversant
with the most confidential and supreme aspect of
dharma; there is no devotee as merciful, exalted
and peaceful as you are.'
A
(5) Sri Narada said: 'I offer my obeisances to the
Supreme Lord, the Unborn One who defends the
dharma throughout the universe. I will expound on
sanatana dharma the way I heard about it from
the mouth of Narayana. (6) He who, begotten by
Dharma Maharaja in the womb of Daksa's daugh¬
ter [MOrti], descended [as Narayana] along with a
part of Himself [Nara], executes [even today] for
the benefit of all people austerities in Ba-
darikasrama [the Himalayan resort for meditation].
(7) Oh King, the mind, the body and the soul find
their full satisfaction in Bhagavan, the Supreme
Lord who is the essence of all Vedic knowledge,
the root of all dharma and the remembrance of the
ones versed in that [what is called the science of
devotional service]. (8-12) Truthfulness, compas¬
sion, austerity and cleanliness [with the vidhi\\
tolerance, discrimination, composure and conti¬
nence, nonviolence, celibacy, generosity and study
of the scriptures, sincerity, contentment and to
serve the holy ones [in yama and niyama ]; gradu¬
ally cutting with that what is unnecessary and to
Canto 7 39
be of gravity in avoidance of empty talk, self¬
search, to share food and drink with all beings and
to consider everyone first of all a part of God, oh
Pandava; to listen and to sing and also to remem¬
ber Him who is the shelter of all the great ones, to
attend, to worship and to propitiate, to be a ser¬
vant, to be a friend and to be of surrender [in
bhdgcivata dhcirma]', to possess all the thirty char¬
acteristics as described constitutes the supreme of
dharma that pleases Him the Soul of All, oh King
[compare B.G. 12: 13-20], (13) They who because
of their prolonged reconsideration [or formally by
means of undergoing the so-called sixteen sam-
skdra's ] are led by [the spiritual] instructions [of
the unborn Lord Brahma and his teachers], are
called twice-born souls [dvijas] who pure by their
birth and activities [on the basis of their education
in normally the three higher classes of society and
by their initiation of having received the sacred
thread] are of worship, are versed in the scriptures
and give charity. They are expected to behave ac¬
cording to the status of their [age-bound] spiritual
departments [or dsramas *]. (14) For the brahmins
there are the six [duties] of studying the scriptures
and so on [to teach, to worship, to lead sacrifices,
and to give and receive charity] and for the rest
[the other occupations] there are the same six mi¬
nus the duty to accept charity. The means of live¬
lihood for the rulers [the ksatriyas ] who maintain
the people, consists of levying taxes and such [like
customs duties and fines] from those who do not
belong to the ones who are motivated from within
[the brahmins]. (15) The vaisyas [the merchants]
are to be engaged in their occupational activities
[of farming and trading] and should always follow
what the brahmins teach, while the sudras [the
laborers] for their livelihood have to accept the
three types of twice-bom souls as their masters to
serve [see also B.G. 18: 41-44]. (16) There are
[next to teaching, leading sacrifices and accepting
charity] four different types of livelihood for the
learned brahmin: to subsist on what is achieved
without asking for it [ sdlTnci ], on what one obtains
by begging [ydydvara] , on what one finds left be-
40 Snmad Bhagavatam - The Story of the Fortunate One
hind in the fields [sila] and on that what is not
wanted by others in shops and markets [ unchana\.
The latter means of these are better than the for¬
mer. (17) Without a good reason, the lower classes
must not [desire to] subsist the way the higher
classes do, but in times of emergency anyone, ex¬
cept for the ruling class, may take to the means of
livelihood of any other class. (18-20) Rita [honest
or courageous] is what one calls subsisting on
what remained in the fields etc., amrta [sustain¬
able or nectar] is called subsisting on what was
obtained without asking, one speaks of mrta [fi¬
nality of engagement] when one asks for what
one needs, while it is called pramrta [or cultiva¬
tion] when one subsists on tilling one's own field.
It is called satycinrta [simultaneously true and un¬
true] when one trades, but when brahmins and
ksatriyas versed in the Veda, in sub¬
ordinate positions have to serve the
lower classes, one speaks of sva-vrtti
[or doggery], an engagement that
must be given up, for the brahmins
and rulers embody all the gods. With
rita or amrta one can live and one
can even live with pramrta and sa-
tyanrta, but one can never reconcile
with a life like that of a dog [see also
B.G. 4: 13]. (21) The brahmin is
known for his control of the mind
and senses, his penance, cleanliness,
satisfaction, forgiveness, straightfor¬
wardness, spiritual knowledge and
compassion, the perfection of his
service to the Lord, the True Self,
and his truthfulness. (22) A ksatriya
makes his mark by his fighting skills,
by his bravery and by his resolution,
strength, charity, restraint, forgive¬
ness, faithfulness to the brahminical
command, his kindness and his love
of truth. (23) A vaisya is character¬
ized by his devotional service unto
the God-conscious ones, the guru and
the Infallible One, for his practicing
the three virtues [of dharma, artha
and kcima] , his piety and his constant
effort and expertise. (24) The sudra
is known for his obedience, cleanli¬
ness, service to the master who main¬
tains him, his single-mindedness, willingness to
make sacrifices without further prayers, truthful¬
ness, his protection of cows and brahmins and the
fact that he does not steal [see also B.G. 18: 41-
44],
(25) A woman in divine respect of her husband
will always following him in his vows, be of serv¬
ice to her husband, be eager to please him and be
well-disposed towards his friends and relatives
[see also B.G. 1: 40], (26-27) By means of clean¬
ing, mopping and decorating running her house¬
hold and personally dressing up nicely in always
clean garments, a woman should chastely and
modestly answer to the small and great desires of
her husband and be in control of her senses and
her speech, be truthful, pleasing and loving and
Canto 7 41
regularly prove her respect for her husband. (28)
With contentment, freedom from greed, skill, con-
versancy with dharma, pleasure, speaking the
truth, attentiveness, purity and affection, she
should honor her husband for as long as he is not
fallen [in being guilty of murder, theft, addiction,
adultery or complicity in crime]. (29) When a
woman meditates upon her husband as being the
Supreme Personality she is of the same service as
the Goddess of Fortune; in her devotion thinking
of Hari she enjoys with her husband His spiritual
abode [of Vaikuntha] just like LaksmI. (30) The
livelihood of those who were born from mixed
marriages [of different classes , pratilomaja with a
lower man and anulomaja with a higher man] and
who are considered lower [antyaja] or have been
marginalized [antevasayT], should not consist of
stealing and [other forms of] sinning, but should
correspond to the respective family traditions.
(31) Oh King, when the occupational duty [the
dharma] is in accordance with someone's societal
position, that is in every age \yuga\ by the seers of
Vedic knowledge recognized as generally being
auspicious for both one's present life and the life
hereafter [see also B.G. 3: 25], (32) When one for
one's livelihood abides by the activities belonging
to one's professional engagement one can, in
gradually putting an end to the karma that resulted
from one's own nature, attain the [nirguna] state
transcendental to the [operating] modes of nature
[see also B.G. 3: 35]. (33-34) [But...] a field over
and over cultivated may, being exhausted, fall bar¬
ren having become unsuitable for further harvest¬
ing so that seeds sown are lost. The same way a
mind full of lusty desires enjoying over and over
the objects of desire may [at some point be unable
to enjoy any further and thus] become detached,
oh King. Just think of small drops of ghee that
may be lost in a [sacrificial] fire, [but all poured at
once may extinguish it]. (35) [And so,] if one hap¬
pens to see a person behave according to the
symptoms as described above that belong to an¬
other class than his own, that person consequently
has to be respected accordingly [in other words,
when for example someone behaves like a brah¬
min he must be treated like a brahmin].'
*: This concerns the asramas or civil status
groups related to one's age of being a celibate stu¬
dent - a brahmacarya, a married person - a grhas-
ta a middle-aged withdrawn person - a vanaprasta
or someone of the renounced order - a sannyasT,
usually a senior.
Chapter 12
The Four Asramas and How to Leave
the Body
A
(1) Sri Narada said: 'A celibate student [brah-
macari ] living at the residence of the guru, should
for the sake of his teacher behave like a submis¬
sive servant and stand firm in his friendship with
his master. (2) Both in the evening and in the
morning he should worship the guru, the fire, the
sun and the Best One of Enlightenment [Lord
Visnu], being absorbed in silently murmuring his
prayer [the Gayatrl] during those junctions of the
day. (3) When called by the spiritual master, he
should orderly, to begin with and at the end, offer
his obeisances with his head at the lotus feet and
study the mantras. (4) With a straw rope around
his waist, garments of deerskin and matted hair, he
should gather kusa grass [for sitting] and carry a
rod, a water pot and a sacred thread as is
prescribed. (5) In the morning and the evening he
should go out to collect alms and offer all that he
collected to the guru. He should eat when it is
permitted or otherwise fast at times. (6) He should
behave politely, eat according to necessity, be in¬
dustrious, be faithful [and believe in the words of
the guru], have his senses under control and only
relate to the other sex and to men controlled by
women as far as is needed [compare 3.3: 5], (7)
Anyone who is not a householder [a grhasta ] and
does respect the great vow [of celibacy, yamci', see
Pat. II: 30], must refrain from addressing women
because of the agitating senses that even carry
away the mind of a renunciate. (8) Brushing the
hair, massaging, bathing, rubbing the body with
oil and such is something that a young student
should never accept from the wife of the guru
when she is young [see also 1.11: 29]. (9) The
other sex is like fire to the pot of butter that a man
42 Snmad Bhagavatam - The Story of the Fortunate One
is; when he lives alone he should only associate
with women - even with his own daughter - as far
as it does good [is properly settled, is useful], (10)
As long as one cannot remain with oneself nor is
convinced that one can do something about this [in
niyama, with a good settlement], this [being
dominated by illusions of love and hate] will not
cease so that one will not lead a better life [see
also B.G. 5: 18], (11) The above [in verse 6] de¬
scribed directions of the guru for the householder
apply equally to the renunciate soul, be it that the
householder can have sexual intercourse for a cer¬
tain period of time [see also B.G. 7: 11]. (12)
Those who have taken the vow of celibacy must
give it up to make up their eyes, massage the head
and the body, crave after the female image, to eat
meat, indulge in intoxicating beverages, wear
flower garlands, make use of scents or scented
ointments and to decorate themselves
with jewelry. (13-14) This way resid¬
ing under the care of a guru, they who
started a new life [as a dvija] attain by
their studies, as far as their talent
would allow, a proper understanding of
the Vedas, their sastric supplements
and adherent upanisad philosophies.
They reward the guru according to his
wishes and then with his permission
leave him to enter either a household
life [ as a grhasta ] or enter the forest
[as a vanaprastha or to occupy a with¬
drawn position in society] or else re¬
nounce all and/or stay there [to become
a sannyasT like him]. (15) Adhoksaja
resides in the tire, in the guru, in one¬
self and in every other living entity. He,
the One beyond it All, one should con¬
sider as both having entered the living
beings with everything that belongs to
Him as also [existing there beforehand]
as not having entered them {pravistah/
apravistcih compare B.G. 9: 4]. (16)
When one lives this way [in devotion]
as a celibate student, a withdrawn per¬
son, as someone renouncing the world
or as a householder, one becomes con¬
versant with the wisdom [of sanatana
dharmci ] and attains the transcendental
reality of the Absolute Truth.
(17) Let me now explain to you the rules and
regulations for leading a retired life [for being a
vanaprastha ] as approved by the seers, in respect
of which a saintly person without difficulty will be
promoted to the world of the sages [Maharloka],
oh King. (18) He should not eat grains from culti¬
vated fields nor that what is not ripe from non-
cultivated fields. He must also not eat grains or
ripe and raw produce that was cooked. It is pre¬
scribed that the vanaprastha should eat what has
ripened naturally by the sun. (19) From the natu¬
rally grown grains and fruits the forest provides he
should prepare cakes that can be offered and ob¬
taining new produce the old stock should be given
up. (20) He should only take shelter of a thatched
cottage or a cave for keeping a [sacrificial] fire.
Canto 7 43
Just for himself he has to endure the snow, the
wind, the fire, the rain and the sunshine. (21) He
should also be unconcerned about the hair on his
head, the hair on his body, his nails, his facial hair,
his dirt and the locks of his matted hair. He should
keep a water pot and a deerskin, a rod and tree
bark [to cover himself] and utensils for the
fire. (22) He should remain in the forest for twelve
years, eight years, four years or else for two years
or one year only as a saintly, thoughtful man who
does not lose his mind because of [having to en¬
dure too much] hardship. (23) When he because of
disease or old age cannot perform his duties any
longer for advancing in knowledge and spiritual
life, he must refrain from taking food. (24) Placing
the fire element within himself he should give up
the false self of being identified with the body and
as good as possible fully merge with the complete
of the elements he is composed of. (25) [To lead
his functions back] to their causes he merges the
apertures of his body with the sky, his different
vital airs with the air, his body heat with the fire,
his blood, mucus and urine with water and the re¬
mainder [of his hard tissues] he merges with the
earth [compare with 1.15: 41-42 and 3.6:
12]. (26-28) Speech and its organ belong to the
god of fire, the hands and their dexterity belong to
Indra, the legs and their power to move belong to
Visnu and the genitals with their sexual desire be¬
long to the Prajapati. The rectum and its bowel
activity is of Mrtyu [Death] and the aural sense
associated with the sounds should be assigned to
the [deities of the] directions. Touch and its organ
belong to the wind god [Vayu], Eyesight along
with its forms, oh King, one should assign to the
sun and the tongue and its rule belong to water
while smell and its odors should be consigned to
the earth. (29-30) The mind and its desires belong
to Candra, the intelligence and its subject matter
belong to the Supreme One of Education
[Brahma], the false ego of the T and 'mine' actions
and its karma belong to Rudra [Siva], the con¬
sciousness and its concept of existence belong to
the Knower of the Field [the soul, see B.G. 13: 1-
4] and the modes and their modifications belong to
the Beyond. The [identification with the element
of] earth [must be led back] to the water, the water
to the lights of the luminaries, the brightness to the
air, the air to the sky, the sky to the material con¬
ception of life, the false ego to that what consti¬
tutes the material energy: the complete of the
cosmic reality [the mahat-tattva ], and that reality
dissolves into the primary state of nature [the un¬
manifested energy of pradhana, see 3.26: 10]
which also has its source: the imperishable
[Supersoul]. (31) Thus understanding that the im¬
perishable soul, that consists of nothing but the
consciousness that remains [after this merging], is
of the same quality as the Supersoul, one['s indi¬
vidual, isolated existence] ceases like firewood
that has been consumed by fire.'
Chapter 13
The Behavior of a Saintly Person
a
(1) Sri Narada said: 'Someone capable of what I
described before, should wander around from
place to place without any form of material at¬
tachment and ultimately with nothing but his body
not stay in any village longer than a single night
[see also the story of King Rsabha 5.5: 28], (2) If
the renunciate [sannyasT] wears clothing at all, it
should be nothing but some covering for his pri¬
vate parts. Except in case of distress, he should not
take to matters he has given up; he normally car¬
ries nothing but the marks of his renunciation: his
rod [danda] and such. (3) With Narayana as his
refuge living on alms only he, satisfied within, all
alone and not depending on anyone or anything,
moves around in perfect peace as a well-wisher to
all living beings. (4) He should see this universe of
cause and effect as existing within the everlasting
Self in the beyond and see the Supreme Absolute
itself as pervading the world of cause and effect
everywhere [compare B.G. 9: 4], (5) The soul
moves from waking to sleeping to intermediate
dreaming [see also 6.16: 53-54], Because of that
someone [like him] in regard of the Soul considers
the states of being bound, of being conditioned
and being liberated as in fact nothing but illusory.
(6) He should not rejoice in the death of the body
that is certain, nor in the life of the body that is
uncertain, instead he should observe the supreme
[command] of Time that rules the manifestation
and disappearance of all living beings. (7) He
should not be fixed on time bound literatures, nor
44 Snmad Bhagavatam - The Story of the Fortunate One
depend on a career. Accusations and
pedantry should be given up, nor
should he side with group bound con¬
jecture, opinion and speculation [poli¬
tics], (8) He should not seek followers,
nor should he engage in diverse liter¬
ary exercises or read such writings. He
should not subsist on lecturing nor set
up an enterprise [for building temples
e.g.]. (9) A peaceful and equal minded
renunciate does not always have to
adopt the symbols of his spiritual posi¬
tion [the danda etc. of his dsramci *],
he as a great soul may just as well
abandon them. (10) Even though he
externally may not directly be recog¬
nized as a renunciate, his purpose is
clear. Such a saintly person may feel
the need to present himself in society
like an excited boy or, e.g. once hav¬
ing been a great orator, now present
himself as a man of little eloquence.
(11) As an example of such a hidden
identity one [often] recites a very old
story about a conversation between
Prahlada and a saintly man who lived
like a python. (12-13) Prahlada, the
favorite of the Supreme Lord, once
met such a saint when he with a few
royal associates was traveling around
the world in an effort to understand
the motives of the people. At the bank of the
Kaverl river on a slope of the mountain Sahya, he
witnessed the purity and profundity of the spiritual
radiance of the man who was lying on the ground
with his entire body covered with dirt and dust.
(14) From what he did, how he looked, from what
he said as also by his age, occupation and other
marks of identity the people could not decide
whether or not that man was someone they knew.
(15) After paying his respects and honoring him
by, according to the rules, touching his lotus feet
with his head, the great Asura devotee of the Lord,
eager to know him, asked the following question.
(16-17) 'I see you are maintaining quite a fat body
like you are someone lusting after the money.
People who always worry about an income are
surely of sense gratification. Wealthy people, they
who enjoy this world and think of nothing else,
therefore become [easily] as fat as this body of
yours. (18) It is clear that you lying down doing
nothing, oh man of the spirit, can have no money
for enjoying your senses. How can, without you
enjoying your senses, your body be this fat, oh
learned one? Excuse me for asking you, but can
you please tell us that? (19) Despite your being so
learned, skilled and intelligent and your talent to
speak nicely and your inner balance, you lie down
observing how the people are engaged in produc¬
tive labor!'
A
(20) Sri Narada said: 'The great saint thus being
questioned by the Daitya king smiled at him and
was, captivated by the beauty and love of his
words, willing to reply. (21) The brahmin said: 'Oh
Canto 7 45
best of the Asuras, you who are appreciated by all
civilized men, know from your transcendental vi¬
sion all about the matters people during their life¬
time are inclined to and turn away from. (22) With
Narayana deva our Lord always in one's heart,
someone by his devotion alone will shake off all
ignorance, the way darkness is dispelled by the
sun. (23) Nevertheless I will try to answer all your
questions according to what I've heard [from the
sages and their scriptures], oh King, for you are
worthy to be addressed by someone who desires
the purification of his heart. (24) Under the influ¬
ence of worldly interests, I have been catering to
my lusty appetites. I have, because of these mate¬
rial desires, been impelled to actions that were
unfulfilling and was thus tied to different types of
birth. (25) I unexpectedly acquired this [human]
position again, after because of my karma having
wandered from the heavenly gate of liberation to
lower species of life [see also B.G. 8: 16 and **].
(26) But seeing how one in that position acting for
the sake of the pleasure of men and women and
the avoidance of misery, achieves opposite results,
I have now ceased with that kind of engagements.
(27) Now that I in my contemplation of these mat¬
ters have witnessed the extend to which the spirit
of intimate human contact assumes the form of
sensual pleasure [or, the degree to which the de¬
mands of this world are associated with sense
gratification], I have entered this silence. Happi¬
ness is the natural state of the living entity and
therefore I have definitively put an end to all of
this. (28) Someone situated in this world is by the
false attraction of that material place entangled in
dreadful material affairs that are strange to him.
Because of that estrangement he forgets about the
interest of his heart and soul. (29) The same way
as a thirsty human being who fails to notice water
that is overgrown by grass then ignorantly looks
for it elsewhere, also someone looking for money
[and other material benefits] runs after a mirage
[of happiness]. (30) Someone who with his body
and everything belonging to it, is subjected to the
superior control [of the material world], searches
for the happiness of the soul by trying to diminish
his misery. But he, helpless without the Supreme
Lord, is time and again disappointed in his plans
and actions. (31) [And if he once happens to suc¬
ceed,] of what use is the incidental success of
fighting adverse consequences to a mortal person
who is not free from the threefold miseries as cre¬
ated by himself, by others and by nature? Where
do such successes lead to? What is their value?
(32) I see the miseries of the greedy rich and
wealthy; as a victim of their senses they in their
fear have sleepless nights in which they see danger
coming from all sides. (33) He who lives for the
money is always afraid of the government, of
thieves, of enemies, relatives, animals and birds,
of beggars, of Time and of himself. (34) Someone
of intelligence has to give up that what is the
original cause leading to all the lamentation, illu¬
sion, fear, anger, attachment, poverty, toiling and
so on of the human being: the desire for power and
wealth [***].
(35) The working bees and the big snakes in this
world are in this matter our first-class gurus: from
what they teach we find the satisfaction [of being
happy as one is] and the renunciation [of not seek¬
ing things elsewhere]. (36) Someone comes to
take the money that was as difficult to acquire as
the honey and eventually kills the owner in the
process; thus I learned from the honeybee to de¬
tach from all desires. (37) Being disinclined the
soul is happy with that what was obtained without
endeavoring. Finding nothing, I just lie down for
many days and exist like a python. (38) Some¬
times I eat little, sometimes I eat a lot of food that
sometimes is fresh and sometimes is stale or this
time is palatable and that time is tasteless. Some¬
times food is brought to me with respect and
sometimes it is offered in disrespect. Thus I eat
during the night or else during the day whenever it
is available. (39) With a happy mind I am clothed
in what destiny offers me, be it linen, silk or cot¬
ton, deerskin, a loincloth, bark or whatever mate¬
rial. (40) Sometimes I lie down on the earth, on
grass, on leaves, on stone or on a pile of ash and
sometimes, when someone wishes me to, I lie
down in a palace on a first-class bed with pillows
[see also B.G. 18: 61]. (41) Sometimes I bathe
nicely, smear my body with sandalwood paste,
properly dress, wear garlands and various orna¬
ments and sit on a chariot, an elephant or the back
of a horse. And sometimes I wander around com¬
pletely naked as if haunted by a ghost, oh mighty
one. (42) I do not curse the people but do not
46 Snmad Bhagavatam - The Story of the Fortunate One
praise the people either who have different na¬
tures. I pray for the ultimate benefit of all that is
found in the Oneness of the Greater Soul. (43) The
sense of discrimination should be offered as an
oblation in the fire of consciousness, conscious¬
ness should be offered in the fire of the mind and
the mind that is the root of all confusion must be
offered in the fire of the false self. That variable
ego should, following this principle, be offered in
the complete of the material energy. (44) A mind¬
ful person who sees the truth should for the sake
of his self-realization offer the complete of his
material energy as an oblation. When he because
of that offering has lost his interest [in the world],
he thus has understood his essence and retires.
(45) This story about myself I now submit to you
like this in utter confidence. But it might be so that
you from your good self, as a man of transcen¬
dence with the Supreme Lord, find it contrary to
the customary scriptural explanation.'
(46) Sri Narada said: 'Thus having heard from the
holy man about the dharma of the paramahamsas
[see also 6.3: 20-21], the Asura lord most pleased,
after duly honoring him took leave and returned
home.'
*: The four stages of sannyas are: kuthicaka,
bahudaka, parivrajakdcarya and paramahamsa
[see further footnote 5.1].
**: Swami Prabhupada comments: "Material life
is called pavarga because here we are subject to
five different states of suffering, represented by
the letters pa, pha, ba, bha and ma. Pa means
parisrama, very hard labor. Pha means phena, or
foam from the mouth. For example, sometimes we
see a horse foaming at the mouth with heavy labor.
Ba means byarthata, disappointment. In spite of
so much hard labor, at the end we find disap¬
pointment. Bha means bhaya, or fear. In material
life, one is always in the blazing fire of fear, since
no one knows what will happen next. Finally, ma
means mrtyu, or death. When one attempts to nul¬
lify these five different statuses of life— pa, pha,
ba, bha and ma— one achieves apavarga, or libera¬
tion from the punishment of material existence."
***: Snla Rupa Gosvami writes in his 'Nectar of
Instruction' (2):
atyaharah prayasas ca
prajalpo niyamagrahah
jana-sahgas ca laulyam ca
sadbhir bhaktir vinasyati
"One's devotional service is spoiled when he be¬
comes too entangled in the following six activi¬
ties: (1) eating more than necessary or collecting
more funds than required; (2) over-endeavoring
for mundane things that are very difficult to ob¬
tain; (3) talking unnecessarily about mundane sub¬
ject matters; (4) practicing the scriptural rules and
regulations only for the sake of following them
and not for the sake of spiritual advancement, or
rejecting the rules and regulations of the scriptures
and working independently or whimsically; (5)
associating with worldly-minded persons who are
not interested in Krsna consciousness; and (6) be¬
ing greedy for mundane achievements."
Chapter 14
The Supreme of the Householder's Life
(1) Sri Yudhisthira said: 'Can you please explain
to me how householders [ grhastas ] like me not
conversant with the goal of life, also easily may
achieve this position of liberation in accord with
the scriptures, oh devarsi .'
(2) Narada Muni said: 'Oh King someone who
maintains a household should honor the great
devotees [or sages] by properly engaging in activi¬
ties in service of the visible form of Vasudeva [the
avatara ]. (3-4) When one according to time [on
'sundays'], in the company of others completely
being relieved of material [karmic] activities,
hears the nectar of the narrations about the Lord
His avataras, one will by such good company be¬
ing separated from the physical association with
one's wife and children, gradually be freed from
one's desires [and pride] like awakening from a
dream [see also 5.5: 1 and B.G. 18: 54]. (5) As
long as he is dedicated to earning his living, he
Canto 7 47
should, being knowledgeable about the physical
affair of his family life, therein [thus on 'Sundays'
being devoted] not be attached, even though he
appears to be so. That is the way for him to be a
human being in human society. (6) Without being
selfish he should [try to] have peace with, sympa¬
thize with, or even be pleased with whatever his
relatives, parents, children, brothers, friends and
others might say or wish. (7) [To meet this de¬
mand] the intelligent person must utilize every¬
thing that is created by the Infallible One and was
obtained without effort: all the things that are di¬
vine [like fruits], all that is obtained from the earth
[like minerals] and all that is won by chance [do¬
nations, cast-offs]. (8) The stomach one may fill as
much as is needed and not more, because claiming
more than one is entitled to makes one a thief de¬
serving punishment. (9) Deer, camels, asses, mon¬
keys, mice, snakes, birds and flies one should con¬
sider as one's children. How little difference is
there between these animals and children? (10) On
the threefold path [of dharma, artha and kama\
not being too zealous [not engaging in ugra-
karma\ a person, notwithstanding his concerns
about his household, should obtain only as much
as the grace of God would provide according to
time and circumstance [see also 4.8: 54]. (11) Up
to the dog, the fallen soul and the outcast, one
should divide what is necessary according to the
need. Even one's wife so close to one's heart,
should be shared so that she can be there [as a
mother] for all the people [e.g. for one's guests].
(12) One may give up the claim of owning her, a
notion for which one was prepared to kill oneself
or others or abandon one's parents or spiritual
master. Thus one may conquer Him who cannot be
conquered [but by sacrifice], (13) What is [the
value of] the attachment to this insignificant vehi¬
cle of time that is doomed to be eaten by the in¬
sects, to turn into stool or into ashes? What is the
value of being attracted to the body of one's wife,
compared to [the value of one's attraction for] the
soul that is as all-pervading as the ether? (14) That
what the Lord provides, that what one acquires
through one's sacrifices, one should consider the
means of one's livelihood. They who are wise ul¬
timately give up all their claims of proprietorship
for the sake of the soul. It is [not about acquiring
possessions, it is] about achieving the position of
the great ones. (15) With the means that someone
naturally acquired with his dutiful engagements,
he must next to the daily sacrifices for the gods,
the sages, for mankind, all other living beings, the
forefathers and for himself, separately be of wor¬
ship for the Original Person present in everyone's
heart. (16) The moment one [as a householder] has
everything under control including oneself, one
should, with sacrifices in the fire according to the
regulations as laid down in the scriptures, be of
worship with all the means available for pleasing
the Lord [see B.G. 4: 24-29]. (17) Oh King, the
Supreme Lord, the enjoyer of all sacrifices is not
worshiped by the offerings of ghee in the mouth of
the fire as much as he is by offerings to the mouths
of the scholars [see also 3.16: 8]. (18) Be therefore
according to your ability of worship for the
knower of the field [the Lord, see B.G. 13: 3], by
offering all that is desired first of all to the brah-
minical demigods, and then to all the ordinary
human beings and the other living entities.
(19) During [for instance] the dark fortnight of the
month Asvina [October-November] the twice-born
ones with sufficient wealth should offer oblations
to the forefathers and also make offerings to their
relatives during the month Bhadra [August-
September] if they can afford it. (20-23) One is
also advised to perform one's ceremonies at the
solstices when the sun moves to the south and
north or when it enters Aries or Capricorn [during
the equinoxes], in the yoga [12.3 degrees of arc]
named VyatTpata, on the days covering three lunar
days [tithis] and on days of solar and lunar
eclipses and on the twelfth lunar day and when the
moon passes the constellation [naksatra] of Sra-
vana. Also suitable for the sraddha-ceremony is
the day of Aksaya-tritlya, the ninth lunar day of
the bright fortnight of the month Kartika, the four
asthakas [the 'eight days'] in the winter season and
cool season, the seventh lunar day of the bright
fortnight of the month of Magha, the day of a con¬
junction of Magha-naksatra and the waxing moon,
on the days when the moon is completely full or
not completely full when they coincide with the
naksatra s from which the names of certain months
are derived, on every twelfth lunar day in conjunc¬
tion with any of the naksatras named Anuradha,
Sravana, Uttara-phalgunI, Uttarasadha or Uttara-
48 Snmad Bhagavatam - The Story of the Fortunate One
bhadrapada, on the eleventh lunar day that is in
conjunction with either Uttara-phalgunI, Ut-
tarasadha or Uttara-bhadrapada and on days in
conjunction with one's own birth star [ janma-
naksatra ] or the Sravana-naksatra. (24) It is by
these auspicious times [of being regular to natural
occurrences] that the fate of human beings is im¬
proved. For the human being during all seasons to
have auspiciousness, success and longevity, one
therefore on those days must perform all kinds of
ceremonies [*]. (25) At all these natural times tak¬
ing a holy bath, doing japa [the Vedic rosary], per¬
forming fire sacrifices and keeping to vows, con¬
stitutes with whatever that is given in respect of
the Supreme Lord, the twice-born ones managing
the deities, the forefathers, the godly ones, the
human beings in general and all other living be¬
ings, a permanent benefit. (26) Oh King, the puri¬
fication rituals that serve the interest of [having
days with] the wife, the children and oneself as
also the interest of having funerals, memorial days
and days for doing fruitive labor must be per¬
formed at the [natural] times [relative to sun and
moon] meant for them.
(27-28) Let me now describe the places suitable
for religious practices. The place most conducive
to the sacred purpose is one where a follower of
truth is available [the hermitage of a saint, a
Vaishnava, a guru], a place [a temple] where an
image [a representative form] is available of the
Supreme Lord of all the moving and nonmoving
entities in this universe or a place [a school, an
asrama ] where an association of brahmins is
found endowed with education, penance and
mercy. (29) Every place where the form of the
Supreme Lord is worshiped is an all-auspicious
refuge, [especially] in combination with a river
like the Ganges or one of the other famous rivers
that are mentioned in the Puranas. (30-33) Lakes
as Puskara and celebrated places that harbor the
saints like Kuruksetra, Gaya, Prayaga [Allahabad]
and Pulaha-asrama; Naimisaranya [near
Canto 7 49
Lucknow], Phalgunam, Setubhanda [towards
Lanka], Prabhasa, Dvaraka, Benares, Mathura,
Pampa, Bindu-sarovara, Badarikasrama, Nanda,
the places of Slta Devi and Lord Rama like Ci-
trakotha and, oh King, all hillsides such as Ma-
hendra and Malaya, all belong to the holiest
places. These places and all the places where the
Lord and His deities are worshiped [thus also
places outside of India] should by someone who
desires the auspiciousness time and again be vis¬
ited because the religious activities performed
there are a thousand times more effective.
(34) Oh controller of the earth, the Supreme Lord,
in whom all that moves and not moves rests, is the
only person in the world worthy to receive the
honor. This is the conclusion of all scholars expert
in determining to whom one should make one's
offering [see also 4.31: 14]. (35) The sons of
Brahma as also others faithful to the truth [at
Yudhisthira's RajasOya sacrifice], oh King, decided
that from the most venerable, saintly personalities
of God, the Infallible One [Krsna] was to be se¬
lected as the best one, as the first one among them
to be worshiped. (36) The countless souls populat¬
ing the entire universe are like a giant tree and
because He is the root of that tree the worship of
the Infallible One will satisfy all living entities
[viz. the entire tree is satisfied by watering the
root]. (37) He, as the Original Person [the Purusa]
lies down among the ones created, in the form of
their life principle \jTva]. Man, the saints, the gods
and the other living beings whom He gave a place
to live in the form of a body, are His residential
places [see also B.G. 18: 61]. (38) Oh King, the
Lord is present in them in different degrees so that
a person is eligible for being honored as far as the
[quality of the] soul [in the sense of understanding
and penance and such] is manifest [compare B.G.
15: 15]. (39) When the scholars saw how since
Treta-yuga there was mutual disrespect in human
society, oh King, they introduced deities of the
Lord in order to exercise respect [see also 12.3:
52]. (40) Since then one worships with great faith
and all requirements the deity of the Lord, even
though that reverence shown in contempt of the
person yields no results [only loving the person
will, see also 3.29: 25 and B.G. 18: 68 & 69]. (41)
Oh best of kings, know that the brahmin is the
most worthy person of all people to receive the
grace, for he embodies with his austerity, educa¬
tion and satisfaction the Vedic knowledge of Hari,
the Supreme Personality. (42) The brahmins are
[in the eyes] of Him, Lord Krsna who is the life
and soul of the universe, oh King, the most impor¬
tant and worshipable persons, for they sanctify by
the dust [the grace] of their feet all the three
worlds.'
*: see the full calendar of order for setting days to
natural events.
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der.html
Chapter 15
Narada's Instructions on Vegetarian
Sharing, Irreligion, Healing, Yoga and
Advaita
✓
(1) Sri Narada said: 'Some of the twice-born souls
are devoted to fruitive labor, some are engaged in
austerities, oh ruler of man, some excel in Vedic
study while others exercise rhetoric, some also
unify [their consciousness] in spiritual knowledge
[in bhakti- and jfiana- yoga]. (2) A person desiring
liberation should donate the result of his sacrifices
to someone devoted to spiritual knowledge [usu¬
ally a brahmin or a jndm]. If it happens that such a
person cannot be found, one should donate to oth¬
ers according to their merit. (3) Offering to the
demigods one should feed two of them and offer¬
ing to the forefathers three of them should be fed,
or else in any case at least one should be nour¬
ished. One must not involve a great number of
them, despite having the means for it. (4) In case
one entrusts the sacrificing in faith [the sraddha
ceremony] to a greater number of them and their
[accompanying] relatives, things will not work out
perfectly as for the most suitable time and place,
the paraphernalia, the person to receive the honor
and the method applied. (5) When the sacred food,
that was obtained by offering it at the proper time
and place with love and devotion to the deity of
the Lord, is given to the person who deserves the
honor, such a practice will be a source of everlast-
50 Snmad Bhagavatam - The Story of the Fortunate One
ing welfare [see also B.G. 3: 10]. (6) In offering
[sanctified] food to the godly ones, the saints, the
forefathers, the living beings in general, oneself
and one's family members, one should consider
them all as being part of the Original Personality
of God. (7) Someone who knows the dharmic
principles should never offer meat [fish or eggs]
during the ceremonies of belief, nor should he in
his normal life be a meat eater. One derives the
greatest satisfaction from the [vegetarian] food of
the sages and not so much from food [obtained] by
[needless] violence against animals. (8) For per¬
sons desiring true righteousness there is no relig¬
ion higher than this: to forsake in one's mind,
words and actions all violence against other living
beings.
(9) Persons who by fixing themselves
on the true self [in samyama] are free
from material desires, know very
well the puipose of the sacrifices.
Enlightened by spiritual knowledge
these transcendentalists know that
some sacrifices, [animal sacrifices]
have karmic
consequences. (10) Living beings
seeing a sacrificer, become afraid
when a creature is to be sacrificed.
They think: 'This ignorant, unfriendly
person most certainly will very soon
kill us!' (11) He who knows what
dharma means [see also B.G. 18:
66] is therefore supposed to perform,
day after day, with satisfaction, his
regular and occasional duties with the
food that is given by God, the [vege¬
tarian] food of the sages. (12) A
knower of dharma speaks of five
branches of adharma that as kinds of
unrighteousness must be given up:
vidharma, paradharma, upadharma,
abhasa and chala-dharma. (13) Vid¬
harma should be [understood as] that
what constitutes an objection or a
detriment to dharma [to righteous¬
ness, naturalness or religiousness, the
original purpose of one's duty].
Paradharma is the encouragement to
engage in duties strange to one's own,
upadharma is the way of a pretender of dutiful¬
ness, a hypocrite and chala refers to feigning the
duty with word jugglery. (14) Abhasa is that what
persons self-willed, obstinately do in defiance of
their spiritual department [their dsrama, their civil
status]. Why would acting in line with the regula¬
tions for one's natural duty not bring peace? (15)
In religious matters one should not endeavor for
the purpose of one's livelihood [that is to say: ex¬
pect no income from religious activities, see B.G.
2: 47 and 18: 9], nor should one being poor strive
for possessions. The desirelessness of someone
free from such endeavoring is like that of the py¬
thon [see 7.13: 11] that lives effortlessly. (16)
Where would he, who driven by lust and greed
runs from pillar to post for the sake of riches, find
the happiness typical of the contented person who
(§3
Canto 7 51
not endeavoring for his maintenance is happy
from within? (17) For an ever contented mind
every path followed is equally auspicious, just
like it is with a person who with shoes on his
feet has nothing to fear from pebbles and thorns.
(18) Oh King, why would an innerly contented
person not live happily on just a little bit of wa¬
ter when he because of the ado with his genitals
and tongue becomes a man who is not better
than a household dog? (19) An educated but
discontented man will because of his restless¬
ness see how the strength of his senses, his edu¬
cation, austerity, fame and spiritual insight will
gradually dwindle and vanish. (20) With some¬
one who is hungry and thirsty desires find their
end [upon eating], one is relieved of anger once
it is expressed in a certain way but a person will
not get over his greed when he delights in con¬
quering all the directions of the globe [see also
B.G. 16: 21], (21) Oh King, many scholars with
a lot of knowledge, many counselors and many
political leaders, landed in hell simply because
of lacking in [spiritual] contentment.
(22) Lusts are defeated by determination, anger
is overcome by forsaking the object of one's
desire, for greed to disappear one must consider
the fact that possessions make one possessed
and fear is overcome by contemplating the princi¬
ples [the reality, the truth]. (23) Deliberation [on
spiritual matters] is the cure for lamentation and
illusion, false pride is cured by service to a great
soul, silence defeats the obstacles on the path of
yoga and violence [evil, hostility] is overcome by
giving up sense gratification [see also B.G. 4:
10]. (24) With compassion, [pity and concern] for
others one can alleviate distress as caused by other
living entities or by nature and by systematic
meditation in yoga one can end one's own [kar¬
mic] suffering. Sleep one can conquer by practic¬
ing goodness. (25) By serving the spiritual master
with devotion one can easily in the mode of good¬
ness conquer all these [symptoms] of being at¬
tached in passion, in ignorance and in goodness
also. (26) The guru who is the light on the path
must be considered the Supreme Lord in person
and he who considers him and what he heard from
him as mortal and time-bound is like an elephant
that has bathed [and thereafter takes a dust bath].
(27) He [the teacher] who is the Supreme Lord in
person, the ruler over the original cause of matter
[pradhana, the primal ether] who is the original
person as also the Lord of Yoga whose feet are
sought by the masters of yoga, is by the common
man taken for a normal human being [see also
B.G. 9: 11]! (28) One has wasted one's time when
all the prescribed activities and observances, de¬
signed for the definite subjugation of the six de¬
partments [of the five senses and the mind], have
not led to the ultimate goal: the connectedness in
yoga [of the individual consciousness with Him].
(29) Just as occupational duties performed with
the interest of acquiring an income do not serve
the interest of yoga, do also traditional public
works of piety that are performed by a materialis¬
tic person, not contribute [to the necessary unifica¬
tion of consciousness. Compare B.G. 2:
42-44]. (30) He who wants to conquer his mind
must alone and in a solitary place, without the de-
52 Snmad Bhagavatam - The Story of the Fortunate One
pendence of an attached company [like a family]
as a renounced person live on charity and eat
little. (31) In a clean, leveled place, oh King, he
must arrange for a seat and steadily, comfortably
and equanimously sit down, keep his body straight
and thus practice the Pranava [see 1.2: 11 and
B.G. 8: 11-14 and 6: 11-12], (32-33) He should
arrest the incoming and outgoing air by stopping
his exhalation and inhalation and that very mo¬
ment give up all desires that occupy his mind.
While staring at the tip of his nose he must turn
the mind, that wanders here and there, away from
whatever. A learned yogi should from the core of
his heart step by step put an end to the mind that
was defeated by lust. (34) Persevering like this the
practitioner, [with his mind] like a tire that extin¬
guishes without fuel, will soon succeed in attain¬
ing the pure state [nirvana.]. (35) Not being drawn
away by the various desires the mind becomes
calm and peaceful in all its movements. [One will
then be] of a consciousness that is touched by the
happiness of the transcendental platform, a posi¬
tion from which one factually can never separate
oneself [see also B.G. 5: 17],
(36) When someone first leaves behind his home
to wander around and then again returns to live
from the field of the threefold practice of materi¬
ally oriented [economic, religious and sense-
oriented] activities, such a shameless mendicant
may be compared to someone who eats his own
vomit [a vantasT]. (37) They who first consider
their body as something separate from the soul, as
something mortal meant for stool, worms and
ashes, and then again glorify that body and iden¬
tify themselves with it, are useless fools. (38-39)
For householders to forsake their duties, for celi¬
bates to give up on vows, for withdrawn persons
to submit themselves as a servant of the common
man and for renunciates to hanker after the senses,
is for all the asramas a most abominable form of
behavior in which one cheats the spiritual order.
One should be indifferent about those who are
thus bewildered by the external energy of the
Lord, they are pitiful. (40) Once one has under¬
stood what the soul [and the Supersoul] entails,
once one from the beyond has cleansed one's con¬
sciousness with spiritual knowledge, what is there
left to hanker for, why would one still be a slave
of the body that one maintains? (41) One says that
the body is the chariot, that the senses are the
horses, that the mind - the master of the senses - is
there as the reins, that the sense objects constitute
the paths followed, that intelligence [reason] is the
charioteer and that consciousness [goodness, char¬
acter] is the great bond created by the Lord. (42)
The spokes of the wheel [see also 7.9: 21] are the
ten airs in the body [called prana, apana, samana,
vyana, udana, naga, kurma, krikala, devadatta
and dhananjaya], the inside and outside of the
wheels are religion and irreligion, the one being
driven is the individual self that is falsely identi¬
fied, the Pranava is the bow and the individual
soul is the arrow, but final beatitude is the target.
(43-44) Attachment and aversion, greed and lam¬
entation, illusion, fear, madness, false prestige,
insult, fault-finding and deception, violence and
jealousy, unrest, bewilderment, hunger and sleep
are one's enemies; these and others are the conse¬
quence of passion and ignorance but sometimes
they sprout from [being attached to] the mode of
goodness. (45) As long as one has this human
form, that as a chariot with all its subordinate parts
depends on one's control, one must, being of serv¬
ice at the lotus feet of the most venerable ones,
hold on to the, by the strength of the Infallible
One, sharpened sword of knowledge until the en¬
emy is defeated. When one thus found satisfaction
in one's transcendental bliss, this body can be
given up. (46) Not doing so being inattentive and
motivated for what is untrue, the senses that act as
the horses will lead the charioteer on the road of
desire. There the driver falls into the hands of
rogues, the sense objects [who rule with vnaya,
eating, sleeping and mating] because of whom he,
together with the horses and the rest, will land in
the dark, blind well of material existence and suf¬
fer the great fear of death. (47) To be inclined to¬
wards or to cease from material engagement
[pravrtti and nivrtti], are the two types of activities
mentioned in the Vedas [4.4: 20]. Being materially
inclined one keeps returning [to a worldly exis¬
tence], but ceasing one enjoys the nectar of eter¬
nity [see also B.G. 16: 7].
(48-49) Systematically being of violence [with the
sacrificing of animals] with all kinds of fire sacri¬
fices that require so many things, are actions filled
Canto 7 53
with desire and cause anxiety. To be directed to¬
wards darsa, purnamasa, caturmasya , pasuh,
soma and other ritualistic ceremonies is called
pravrtti. Even so the fire sacrifices and the distri¬
bution of the offerings [huta, prahuta ] as also the
for the sake of the public constructing of temples,
resting houses and gardens and the digging of
wells and distribution of food and water, are to be
recognized as forms of pravrtti engagement. (50-
51) The fine substances [of the sacrifice] result in
the smoke [that is associated with] the divinity of
the night, the dark half of the month, the sun going
through the south and the new moon [compare
B.G. 8: 25]. By this divinity [one finds] the food
grains that are the seeds of the vegetation on the
earth's surface, oh ruler of the earth. Thus called
into existence by the father [of Time] they [by
feeding us through the sacrifices] lead to one after
the other birth, to the again and again, regular as¬
suming of a physical form to be present in this
world [see also B.G. 9: 21]. (52) [But] a twice-
born soul [a brahmin] who from his conception till
his funeral is purified by means of different rites,
offers by the light of spiritual knowledge his en¬
gagement in sacrifices into the [fire of his] sensual
apparatus [and is thus of nivrtti actions]. (53)
Merging the senses with the mind - that is infected
by words that move in waves of material predilec¬
tion - he restricts the words to the collection of
their constituent elements, the letters. Those ele¬
ments are then restricted to the AUM of the
Pranava, which is restricted to a point [the bindu, a
point between the eyes], this he withdraws in his
sound reflection [the nadi] which he sacrifices into
his life air [prana] that he merges with the com¬
plete of the Lord [in brahman]. (54) [In nivrtti
progressing with] the fire, the sun, the day, the end
of the day, the bright half of the month, the full
moon, the passage of the sun through the north
and the Independent Ruler [Brahma], he who is of
discernment and who moves from the gross realm
to the subtle destination, arrives in regular order at
the transcendental state of intelligence, the soul
[turya, the original state of consciousness], (55)
Repeatedly being bom again in following what
one calls the path of God [this nivrtti process], he
who endeavors for self-realization and desires the
peace of the soul, will not return once he has
found his position in the true self [see also B.G. 8:
16]. (56) He who on this in the Vedas recom-
54 Snmad Bhagavatam - The Story of the Fortunate One
mended path of the ancestors and the gods, keeps
his eyes focussed on the scriptures, is versed and
will not get bewildered, despite being a material
person.
(57) Being present inside and outside and always
there for all living beings from the beginning till
the end, this Lord transcendental to the gross of
matter, is personally found in this world as the
knowledge and the known, as the expression and
the expressed and as the darkness and the
light. (58) Despite being rejected as a real form, a
mere reflection [of a form in the mirror] is never¬
theless accepted as being real. The same way one
accepts the [substance of the] puipose [of life as
real] even though that is difficult to prove from
speculations on one's sensual input. (59) One is
neither the reflected image of the objects of sense
perception that consist of the earth element and
such, nor is one a combination or transformation
of these elements. Even though one has no exis¬
tence separate from them, to consider oneself [and
the soul] a part of them is also a false notion [see
also B.G. 18: 16]. (60) The body consisting of the
five elements can not exist without the sense-
objects belonging to it. The untrue is found in the
fixed form of a body which, just like that what
belongs to it, in the end turns out to be a tempo¬
rary appearance. (61) It compares to the same con¬
fusion - and likewise breaking away from the
regulative principles - as one has in a dream: as
long as one in one's sleep is separated by that
dream from the substance of the waking state, one
is led astray by that part [of existence]. (62) A
wise soul rejects from his self-realization and his
chosen unity of thought content, actions and mat¬
ter in this world, the three forms [of ignorance
associated with it as being three forms] of sleep
[compare 1.18: 26 and B.G. 6: 16]. (63) One
speaks of oneness of thought content [called
bhavadvaita ] when one thinks of cause and effect
[as being part of one and the same reality], similar
to the warp and woof of a piece of cloth. Consid¬
ering them separately is then recognized as consti¬
tuting the unreal [see also B.G. 18: 16]. (64) One
speaks of oneness in actions [called kriyadvaita\
when one in all the activities of one's mind, words
and body directly is devoted to the transcendence
of the absolute spirit [Brahman], oh Yudhisthira
[compare B.G. 9.27]. (65) One speaks of oneness
in a material sense [ dravyadvaita ] when the ulti¬
mate goal and desired situation of oneself, one's
wife and children, other people or whatever living
beings is one and the same [this is also called the
'golden rule']. (66) Oh king, a person should per¬
form his duties according to his [varnasrama] po¬
sition in society, engaging with the means, the
place and the time that are not [scripturally] for¬
bidden and he should not follow any other course
unless there is an emergency [see also 7.11: 17 en
B.G. 3: 35]. (67) Any human being who with re¬
spect for these and other principles described in
the Vedic literatures is of devotional service in
following the example and thereto abides by his
occupational duties, can even staying at home
reach His heavenly kingdom, oh King [see also
B.G. 9: 32], (68) It is the way all of you [Panda-
vas], oh lord of kings, escaped from all that in¬
surmountable danger. By serving the feet of your
Master [Krsna] you managed to perform the ritu¬
als successfully and defeated the strongest ele¬
phants [the burden of unrighteous kings].
(69) I myself a long, long time ago, in a former
mahakalpa [in another epoch of Brahma], existed
as a denizen of heaven named Upabarhana and
was most respected among the Gandharvas. (70) I
had a beautiful body and was most attractive,
smelled nicely, was decorated and captivating to
the eye. Always attracted to the women I was in
the excitement of my desires a debauchee
[though], (71) Once there was a gathering of the
gods and to the occasion of glorifying the Lord in
song and dance, all the Ghandarvas and Apsaras
were invited by the rulers of the universe [the
Prajapatis]. (72) I also, as an expert in singing [the
glories of the divine life], went there surrounded
by women. But learning about my attitude the di¬
vine rulers of the universe cursed me with great
force for my dalliance: 'May you acting contrary
to good manners, as from now become a sudra
bereft of the beauty!' (73) Thereupon having taken
birth from a maidservant, I nevertheless obtained a
life as a son of Brahma because I that time could
render service to spiritual propounders [Vaishna-
vas, see also 1.5: 23-31], (74) I have explained to
you the dharma by which an attached householder
can conquer sin and quickly attain the position of
Canto 7 55
the renounced order. (75) You [Pandavas] are so
very lucky that in this world all the saints come to
visit your place because in your home, most confi¬
dentially, the Supreme Brahman in person can be
found in the form of a normal human being
[Krsna, see also 7.10: 48]. (76) He is the One
Brahman sought by the great ones in order to real¬
ize their liberation and bliss of heaven. He, your
renown cousin [Lord Krsna] is the beloved well-
wisher, the most worshipable person, the heart and
soul and the [original] guru of instruction on the
regulative principles of all of you [the vidhi; see
also 7.10: 48 and 49]. (77) His form, beyond the
purview of Lord Siva, Lord Brahma and the others
[see also B.G. 7: 26], can factually be understood
by meditation, by silence, by bhakti and by putting
an end to all material association. May the One
Lord, this same personality, this guru of instruc¬
tion and object of devotion of the devotees, be
pleased with us.'
(78) Sri Suka said: '[King Yudhisthira] the best of
the Bharata dynasty, in utter glee because of hear¬
ing the descriptions of the devcirsi, was caught in
the ecstasy of love and worshiped both him and
Lord Krsna. (79) After the reverence he had re¬
ceived from Lord Krsna and from Yudhisthira -
who as the son of Prtha [see family tree] was ut¬
terly amazed about the fact that Krsna was the Pa-
rabrahman, the Supreme of the Spirit - the muni
bade them farewell and left. (80) Thus I gave a
description of the different dynasties of the daugh¬
ters of Daksa, in which all the worlds and their
moving and non-moving living beings consisting
of gods, demons, human beings and so on, came
about.'
Thus the seventh Canto of the Srlmad
Bhagavatam ends named: The Science of God.
DasI for proofreading and correcting the manu¬
script.
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Reference: For this original translation next to the
Monier Williams Sanskrit dictionary and the
ISKCON site vedabase.net, the Sastrl C.L. Gos-
wami version of the Gita Press has been used. The
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For relevant links see the Srlmad Bhagavatam
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Translation: Anand Aadhar Prabhu,
http: //bhagavata .org/c/8/Anand Aadhar .html
Production: the Filognostic Association of The
Order of Time, with special thanks to Sakhya Devi
Krsna Dvaipayana Vyasadeva
SRlMAD BHAGAVATAM
(Bhagavata Purana)
The Story of the Fortunate One
Canto 8
Translated by Anand Aadhar
Third revised edition 11-03-2017
2 Snmad Bhagavatam - The Story of the Fortunate One
CANTO 8:
Withdrawal of the Cosmic Creations
Introduction- 3
1 The Manus, Administrators of the Universe- 5
2 The Crisis of the Elephant Gajendra- 7
3 Gajendra's Prayers of Surrender- 9
4 Gajendra Returns to the Spiritual World-11
5 The Fifth and Sixth Manu and the Prayers of Brahma with the Suras-13
6 The Suras and Asuras Declare a Truce-16
7 Lord Siva Drinks the Poison Churned with the Mountain Mandara-18
8 More Appears from the Churning: Mother LaksmI and Dhanvantari-22
9 The Lord Appears as a Beautiful Woman to Distribute the Nectar-25
10 The Battle Between the Demigods and the Demons-27
11 The Danavas Annihilated and Revived-29
s
12 Lord Siva Prays to See MohinI Murti, Gets Bewildered and Restores-32
13 Description of Future Manus-35
14 The System of Universal Management-37
15 Bali Maharaja Conquers the Heavenly Places-38
16 Aditi Initiated into the Payo-vrata Ceremony, the Best of All Sacrifices-40
17 The Supreme Lord Agrees to Become Aditi's Son-43
18 Lord Vamanadeva, the Dwarf Incarnation-45
19 Lord Vamanadeva Begs Charity from Bali Maharaja-47
20 Lord Vamanadeva Covers all Worlds-49
21 Bali Maharaja Arrested by the Lord-52
22 Bali Maharaja Surrenders His Life-53
23 The Demigods Regain the Heavenly Places-56
24 Matsya, the Lord's Fish Incarnation-58
Canto 8 3
Introduction
This book tells the story of the Lord and His in¬
carnations since the earliest records of Vedic his¬
tory, the history of the original culture of knowl¬
edge of India. It is verily the Krsna 'bible' [in San¬
skrit called a samhita ] of the Hindu universe. The
Bhagavad Gita relates to this book like the sermon
on the mountain by Lord Jesus relates to the full
Bible. It has about 18.000 verses contained in 335
chapters and consists of 12 subdivisions of books
that are called Cantos. These books together tell
the complete history of the Vedic culture and
cover the essence of the classical collections of
stories called the Puranas. This specific collection
of Vedic stories is considered the most important
one of all the great eighteen classical Puranas of
India. It includes the cream of the Vedic knowl¬
edge compiled from all the Vedic literatures as
also the story of the life of Lord Krsna in full
(Canto 10). Lord Krsna constitutes a watershed in
the history between the old Vedic culture and the
'modem' political culture in which the rule of state
no longer automatically is led by the spiritual or¬
der. The book tells the story of His birth, His
youth, all His wonderful proofs of His divine na¬
ture and His superhuman feats of defeating all
kinds of demons up to the great Mahabharat war at
Kuruksetra. In this war the Vedic culture fell down
to be replaced by the fragmented religiosity we
these days call Hinduism. This leading Purana also
called the 'perfect Purana', is a brilliant story that
has been brought to the West by Srlla A.C. Bhak-
tivedanta Swami Prabhupada, a Caitanya
Vaishnava, a bhakti (devotional) monk of Lord
Visnu [the name for the transcendental form of
Lord Krsna]. He undertook the daring task of en¬
lightening the materialist westerners, the advanced
philosophers and theologians, in order to help
them to overcome the perils and loneliness of im-
personalism and the philosophy of emptiness.
For the translation the author of this internet ver¬
sion has consulted the translations of C.L Gos-
wami. M.A., Sastrl (from the Gita Press, Go¬
rakhpur), the parcimpara [disciplic succession]
version of Srlla Visvanatha Cakravarti Thakura
and the later version of this book by Srlla A.C.
Bhaktivedanta Swami Prabhupada. The latter
translators as acaryas [guru teaching by example]
of the age-old Indian Vaishnava tradition are rep¬
resentatives of a culture of reformation of the de¬
votion for God or bhakti, the way it has been prac¬
ticed in India since the 16th century. This reforma¬
tion asserts that the false authority of the caste sys¬
tem and single dry book knowledge is to be re¬
jected. Sri Krsna Caitanya, also called Caitanya
Mahaprabhu (1486-1534), the avatara [an incar¬
nation of the Lord] who heralded this reform, re¬
stored the original purpose of developing devotion
unto the person of God and endeavored in particu¬
lar for dissemination of the two main sacred scrip¬
tures expounding on that devotion in relation to
Krsna as the Supreme Personality of Godhead.
These scriptures are the Bhagavad Gita and this
Bhagavata Purana, that is also called the Srlmad
Bhagavatam, from which all the Vaishnava
acaryas derived their wisdom for the puipose of
instruction and the shaping of their devotion. The
word for word translations as also the full text and
commentaries of this book were studied within
and without the Hare Krsna temples where the
teaching of this culture takes place. The purpose of
the translation is first of all to make this glorious
text available to a wider audience over the Inter¬
net. Since the Bible, the Koran and numerous
other holy texts are readily available, the translator
meant that this book could not stay behind on the
shelf of his own bookcase as a token of material
possessiveness. When we started with this en¬
deavor in the year 2000 there was no proper web
presentation of this book. Knowledge not shared is
knowledge lost, and certainly this type of knowl¬
edge, which stresses the yoga of non-
possessiveness and devotion as one of its main
values could not be left out. The version of Swami
Prabhupada is very extensive covering some 2400
pages of plain fine printed text including his com¬
mentaries. And that were only the first ten Cantos.
The remaining two Cantos were posthumously
published by his pupils in the full of his spirit. I
thus was faced with two daring challenges: one
was to concatenate the text or make a readable
running narrative of the book that had been dis¬
sected and commented to the single word and the
4 Srimad Bhagavatam - The Story of the Fortunate One
second challenge was to put it into a language that
would befit the 21st century with all its modem
and postmodern experience and digital progress of
the present cultural order of the world, without
losing anything of its original verses. Thus another
verse to verse as-it-is translation came about in
which Visvanatha's, Prabhupada's and Sastrl's
words were pruned, retranslated and set to the un¬
derstanding and realization of today. This realiza¬
tion in my case originated directly from the disci-
plic line of succession of the Vaishnava line of
acaryas as also from a realization of the total field
of indian philosophy of enlightenment and yoga
discipline as was brought to the West by also non-
Vaishnava gurus and maintained by their pupils.
Therefore the author has to express his gratitude to
all these great heroes who dared to face the ada¬
mantine of western philosophy with all its doubts,
concreticism and skepticism. Especially the pupils
of Prabhupada, members of the renounced order
(; sannydsTs ) who instructed the author in the inde¬
pendence and maturity of the philosophy of the
bhakti-yogis of Lord Caitanya need to be men¬
tioned. I was already initiated in India by a non-
Vaishnava guru and have been given the name of
Swami Anand Aadhar ('teacher of the foundation
of happiness'). That name the Krsna community
converted into Anand Aadhar Prabhu ('master of
the foundation of happiness') without further
ceremonies of Vaishnava initiation (apart from a
basic training). With the name Anand Aadhar I am
a withdrawn devotee, a so-called vanciprcista, who
does his devotional service independently in the
silence and modesty of his local adaptations of the
philosophy.
In most cases the word for word translations and
grammatical directions of Srlla A.C. Bhak-
ti vedanta Swami Prabhupada/ISKCON,
Visvanatha Cakravarti Thakura and C.L. Gos-
wami. M.A., Sastrl have been followed as they
were used in their translations and I have checked
them with the help of the Monier-Williams San¬
skrit Dictionary [see the file of the terms used]. In
footnotes and between square brackets [ ] some¬
times a little comment and extra info is given to
accommodate the reader when the original text is
drawing from a more experienced approach. On
the internet site bhagavata.org of this book, my
version refers to the version of Prabhupada that is
linked up at each verse together with my own pre¬
vious version so that it is possible to retrace at any
moment what I have done with the text. This is in
accordance with the scientific tradition of the
Vaishnava community.
For the copyright on this translation the so-called
Creative Commons Attribution Noncommercial-
Share Alike 3.0 Unported License has been cho¬
sen. This means that one is free to copy, distribute
and alter the text on the condition of attribution
(refer to the name of Anand Aadhar and to my
website address bhagavata.org), that the resulting
work can only be distributed under the same or
similar license to this one and that one cannot use
the text for commercial puiposes. Lor all other
usage one will have to contact the translator.
With love and devotion,
Anand Aadhar Prabhu,
Enschede, The Netherlands, April 17, 2012.
Canto 8 5
Chapter 1
The Manus, Administrators of the Uni¬
verse
(1) The honorable king said: 'Oh guru, thus far I
extensively heard about the dynasty of Svayamb-
huva Manu wherein the great rulers of the uni¬
verse have contributed to the creation. Can you
please also describe the other Manus to us [see
also 3.11: 23-28]? (2) Oh brahmin, the scholars
speak about the appearances and activities of the
Supreme, Glorified Lord during the manvantaras
[the periods of the Manus *, see also 2.1: 36, 2.3:
9, 2.7: 2, 2.10: 4]. Can you please also describe
these to us, your eager listeners? (3) As for the
past, the present and the future, oh brahmin, what
are for each particular era the activities that the
Supreme Lord, the creator of this universe, was
engaged in, is now engaged in and will be engaged
in [compare B.G. 2: 12 and **]?'
(4) The great rsi said: 'This day of Brahma [kalpa\
six Manus have passed: Svayambhuva and five
others. I already described the period of the first
one [Svayambhuva] including the divine person¬
alities who appeared during that time [see 2.7: 43-
45, 3.12: 54, 4.1 and 4.8: 6]. (5) From Akati and
Devahuti, two daughters of [Svayambhuva] Manu,
sons were born [Yajna and Kapila] known as [in¬
carnations of] the Supreme Lord for [respectively]
instructing dharma and jfiana [spiritual
knowledge]. (6) Kapila I have fully described to
you [see Canto 3b], let me now tell you everything
that Yajna[murti or Yajnapati] did, oh best of the
Kurus. (7) The master of the world [Svayambhuva
Manu], the husband of Satarupa, after totally re¬
nouncing his kingdom went with his wife into the
forest for doing his tapas [see 3.22: 31]. (8) At the
river Sunanda he performed for a hundred years
the severest austerities, in which he on one leg
touching the earth [see also 4.8: 78-79] murmured
the following, oh scion of Bharata.
KALPA (day of Brahmu)
•02 bCliN yw (14 ttmrstn/trat ♦ 15 uuttPtyAt)
mjht f *O k earn Icajth c
i&ndhyij
DfVYA YUGA
02 million yean (4 yivjpa*)
Satyaj'ja
(1 72S min on j rm)
7 rrti ■}•*£*
(I.2 W k&oo JTKl)
Dii;ir*-)vp Kali juft
<SoJ.OCO yon) (452.000 yean)
life ofBraiimA
iu of rkafmll 1 •>3 in nl mnvScr of rif>u)
y Manvantara f
IKiTt million year* (71 ifliu m<r)
creation
partial
notion
MuuflftyrJ. or juncniN
1.77.8 ml'.ion yean
(partial creation)
kldcvauiim
pattial
4ctuiaii««
air'll
nwAyl
l.72t million yc*n
(pareul devastation)
6 Srimad Bhagavatam - The Story of the Fortunate One
(9) Lord Manu said: 'Fie by whom this entire uni¬
verse is set in motion, is not moved by the uni¬
verse himself. He who is always awake while one
is asleep in this body, He the One knowing, is not
known by the living entity itself [see also B.G. 18:
55]. (10) One may enjoy that what is allotted by
Him, the Supersoul who is present everywhere
with everything and everyone in the universe, but
one should not covet the wealth of others. (11) He
whose eye sees all and who is not seen by the liv¬
ing entity, He the original source of all beings who
knows no diminution, is the godhead and compan¬
ion [see 6.4: 24] everyone should worship. (12)
There is no beginning, no end, nor a middle to
Him, He favors no one, nor is He of enmity to¬
wards anyone. He is not [just] the inside nor [just]
the outside of the cosmic creation. All these [as¬
pects] of Him and the universe originating from
Him together constitute the Complete Reality [Om
purnam, see also the Sri Isopanisad and 2.1: 24],
(13) That assemblage of the universe known by
many names [like purusa and virat rupa ] is the
Supreme Master, the Ultimate Truth of His person,
the unborn self-effulgent one who is the oldest. By
means of His external energy He gives rise to
birth, death and maintenance while He remains
aloof, inactive and untouched by dint of His spiri¬
tual potency [compare 1.7: 23], (14) For the pur¬
pose of being freed from karma [fruitive labor] all
sages therefore to begin with request [people] to
engage in [nonprofit, charitable, voluntary] activi¬
ties [in karma-yoga ]. A person thus engaged al¬
most always will become indifferent [about per¬
forming work with an ulterior motive, see also 1.5:
12, 1.2: 13 and B.G. 3: 9, 6: 3, 3: 6], (15) Because
He in His completeness is fully satisfied from
within, the Supreme Lord, the Master [of yoga],
never gets entangled in the matters He is engaged
in and that is why people who follow Him never
get discouraged. (16) I surrender myself to Him
who free from selfhood acts for our benefit, to
Him who is complete in His knowledge, He who
has no desire to enjoy, is fulfilled and is not led by
others. I offer my obeisances to that master of all
principles and duties who is there to instruct all of
mankind and map out His path.'
(17) Sri Suka said: 'When the Asuras saw how he
[Svayambhuva Manu] concentrated his mind with
the philosophical mantras, the evil spirits chased
him in order to devour him. (18) But Yajna
[Visnu], the Supreme Personality, the Lord in the
heart of everyone, saw what the Asuras had in
mind and killed them. Thereafter He ruled the
heavenly worlds surrounded by the gods [named]
the Yamas [the ones sworn, His sons],
(19) Svarocisa, the son of Agni became the second
Manu. From his loins the sons headed by Dyumat,
Susena and Rocismat were born. (20) In that pe¬
riod [of Manu] Rocana [the son of Yajna] became
the king of heaven [the Indra], Tusita and others
faithful to the Absolute Truth were the gods, while
Urja, Stambha and others were the seven
sages. (21) From the saint Vedasira impregnating
his wife Tusita, the Lord was born who is known
as Vibhu. (22) From Him remaining a celibate
brahmacdrl , eighty-eight thousand saintly persons
fixed in that vow took initiation and instruction.
(23) The third Manu was named Uttama, he was a
son of Priyavrata [see 5.1] and from him the sons
called Pavana, Srnjaya, Yajnahotra and others
were born. (24) The seven sages [during his reign]
were the sons of Vasistha headed by Pramada. The
Satyas, Vedasrutas and Bhadras were the gods and
Satyajit was the Indra. (25) [In this manvantara ]
the Supreme Lord, the Personality of Godhead
celebrated as Satyasena was born from the womb
of Sunrita and the demigod Dharma. He appeared
together with the Satyavratas. (26) He together
with his friend Satyajit [as the Indra] killed all the
Yaksas and Raksasas, the sworn liars and evil spir¬
its, who with their misconduct constantly harassed
the living beings.
(27) The fourth Manu was the brother of Uttama
known by the name of Tamasa. He fathered ten
sons headed by Prthu, Khyati, Nara and Ketu. (28)
The Satyakas, the Haris and the Vlras were the
gods, Trisikha was the king of heaven and the
seven sages during the reign of Tamasa were
headed by Jyotirdhama. (29) The [other] gods
were called the Vaidhrtis. They were the sons of
Vidhrti, oh King, who by their own strength man¬
aged to protect the Vedas that over time had been
lost. (30) In that period the Supreme Lord ap-
Canto 8 7
peared who was begotten by Harimedha in the
womb of Harinl. He was called Hari. Gajendra the
king of the elephants, was freed by Him from the
mouth of a crocodile.'
(31) The honorable king [Parlksit] said: 'Oh son
of Vyasa, we would like to hear from you how the
king of the elephants who was harassed by a
crocodile, was delivered by the Lord? (32) When¬
ever and wherever there are the narrations in
which Hari, the Supreme Personality, Uttamasloka
[the Lord Praised in the Verses] is glorified, great
piety, fortune, auspiciousness and virtue are
found.' "
a
(33) Sri Suta said: "By the words of Parlksit who
awaited his impending death thus being encour¬
aged to speak dear brahmins, the son of Vyasa af¬
ter complimenting him spoke with great pleasure
to the sages who had assembled there with the de¬
sire to listen."
*: There are fourteen Manus during a day of
Brahma, and the age of each Manu lasts for
seventy-one yugas (see picture). Thus there are
thousands of Manus during the life of Brahma.
The six mentioned here are: Svayambhuva, Svaro-
cisa, Uttama, Tamasa, Raivata and Caksusa. A
manvantara is a period to the measure of one cy¬
cle of the sun around the centre of our galaxy [see
the Galactic Order].
**: Often quoted in this context is the dictum: 'ni-
tyo nitydndm cetanas cetandndm'. Both the Lord
and the living entities are eternal and sentient.
Chapter 2
The Crisis of the Elephant Gajendra
A /
(1) Sri Suka said: 'Oh King, there was a very big
mountain countless miles high, known as Trikata
['three peaks']. It was surrounded by an ocean of
mi lk [or plant-juice see 5.20: 18]. (2-3) With its
three peaks full of silver, iron and gold in its cir¬
cumference being as wide as it was long, it as an
island, lush with trees, creepers and shrubs and the
sounds of waterfalls, stood radiant against the sky
in every direction, with even more peaks on all
sides containing precious stone and minerals. (4)
At its foot being washed dark green by the waves
of the sea all around, the earth was green with em¬
erald stones. (5) The perfected ones, the venerable
ones, the heavenly singers, the ones of knowledge
and the great ones of the world of snakes, the ones
of a superhuman nature and the dancing girls, in
the valleys there enjoyed it to be engaged in pas¬
times. (6) The glens resounded with the sounds of
the singers which made the stout lions enviously
roar for a mate. (7) The dales harbored great num¬
bers of all thinkable jungle animals and the gar¬
dens that were tended by the enlightened souls
living there were beautifully decorated with all
types of trees and chirping birds. (8) In the rivers
and lakes filled with crystal clear water, the dam¬
sels of the godly ones were bathing who [enter¬
ing the water] from the with gems glittering sand
beaches, enriched the air and the water with the
fragrance of their bodies. (9-13) In one valley
there was a garden of the great soul, the mighty
personality of Varuna, that was named Ritumat. it
was a sporting place of the Sura ladies that every¬
where to honor the divinity was most beautifully
tended with flowers and fruits and mandara and
parijata, patala, asoka and campaka trees. There
were fruits like cutas, piyalas, panasas, mangoes,
amratakas, kramukas and pomegranates as also
coconut and date trees. One found there madhu-
kas, palm trees, tamalas, asanas, arjunas, aristas,
udumbaras, plaksas, banyans, kimsukas and san-
delwood trees as also picumarda flowers, kovidara
fruits, sarala- and sura-daru trees, grapes, sugar
cane, bananas, jambu, badarl, aksa, abhaya and
amalakl fruits. (14-19) In that garden there was a
very large lake full of shining golden lotuses sur¬
rounded by bilva, kapittha, jamblra, bhallataka and
other trees. Next to the great beauty of the ku-
muda, kahlara, utpala and satapatra flowers, the
intoxicated bees were humming around accompa¬
nied by the most melodious songs of the birds. It
was crowded with swans and karandavas,
cakravakas, flocks of water chickens, koyastis and
datyuhas who all made their noises. The water,
surrounded by kadamba, vetasa, nala, nlpa and
vanjulaka flowers, agitated by the movements of
the fish and tortoises, stirred the lotuses so that the
8 Snmad Bhagavatam - The Story of the Fortunate One
strenuously tried to free himself from his danger¬
ous position. (28) When the wives saw that their
leader was suddenly attacked and captured, they in
shock started to lament. But the other elephants
trying to free him from behind, were equally help¬
less. (29) While the elephant and the crocodile this
way were fighting, pulling one another in and out
of the water, a thousand years passed in which
they both stayed alive. That, oh King, was a thing
the immortals considered most wonderful. (30)
Gajendra, the elephant king, in the period thereaf¬
ter more and more lost his strength because of his
fatigue of having fought so long against being
pulled into the water. The crocodile by contrast
was at home in the water and became more frantic,
strong and powerful over the years.
pollen falling from them covered the
surface. The trees growing on the
banks like kundas, kurubakas, asokas,
sirlsas, kQtajas, ingudas, kubjakas,
svarna-yuthls, nagas, punnagas, jatls,
mallikas, satapatras, madhavl-latas,
jalakas and others, adorned the place
[bearing fruits and flowers] abundantly
in all seasons.
(20) The leader of the elephants who in
the company of his wives lived in the
forest one day wandered around on that
mountain and [searching for water]
broke through many thickets full of
thorns, creepers and all kinds of trees
and plants. (21) Just his smell was
enough to make all the lions and other
beasts of prey, the other elephants, the
rhinoceroses, big snakes and the white
and black camarl deer flee in fear.
(22) By his mercy the foxes, boars,
buffaloes, bears, porcupines, gopucchas
and other deer, wolves, monkeys and
small animals like rabbits and such,
could freely roam without fear. (23-24)
Dripping from his temples and agitated
[in musth] he, surrounded by intoxi¬
cated, drinking bees and followed by
the other he and she elephants and the
young in their midst, made the earth
all around the mountain tremble. From
a distance smelling the water with the
pollen of the lotus flowers carried by the breeze
he, with his thirsty company and his vision
clouded under the influence, hurried for the bank
of that lake. (25) Entering its pellucid, cool water
he with his trunk drank his fill from the nectarean
lotus pollen mixture, took a good bath and was
thus relieved of all fatigue. (26) Drawing the water
with his trunk and spraying it over him he inspired
his wives and children also to take a bath and
drink. Thus being engaged he, like a concerned
householder being overly attached to his family,
took under the control of the deluding material
world, no heed of any possible danger. (27) He
then met with the fate that his foot, oh King, right
there was caught by a mighty and angry crocodile.
The elephant thereupon with all his strength
Canto 8 9
(31) When Gajendra saw that his life was in dan¬
ger and he, as decided by providence, could not
manage to free himself from this helpless condi¬
tion, he thought for a long time and reached the
following conclusion: (32) 'Neither are all these
relatives able to deliver me from my distress, nor
can 1 as an elephant expect to be freed by my
wives from this fate of being captured tightly by
the crocodile [of passion]. I, just like anybody
else, therefore have to take shelter of Him who is
the transcendence and the refuge of the most ex¬
alted souls [compare 7.9: 18]. (33) He, the Lord,
protects anyone who is of surrender. He protects
those who are afraid of death against the so very
strong serpent of time that chases someone end¬
lessly with its terrifying force [see B.G. 11: 32], I
surrender to Him who is the refuge and for whom
even death flees away.'
Chapter 3
Gajendra's Prayers of Surrender
(1) The son of Vyasa [Suka] said: 'With that deci¬
sion he [Gajendra] led by his intelligence focussed
his mind on his heart by reciting a supreme prayer
he had practiced in a previous birth [see also B.G.
6: 43-44]. (2) Sri Gajendra said: 'My obeisances
unto the Original One, the Supreme Godhead who
moves this materially controlled existence to con¬
sciousness, let me meditate upon Him, that per¬
sonality who is the root cause, the Supreme Con¬
troller. (3) The universe rests in Him, exists be¬
cause of Him and originates from Him, 1 surrender
to Him, that independent Godhead who is our
cause and who is transcendental to us. (4) He who
from His own energy expanded this cosmic mani¬
festation that sometimes is manifest and some¬
times has vanished, in both cases oversees all and
everything as the witness. I beg that root Soul, the
Supreme Transcendence of the beyond, to protect
me! (5) When in due course of time everything in
this world has come to naught, when all the worlds
and all their maintainers and directors and every¬
thing that was active, has ended, there is a dense
and deep darkness, above and beyond which He,
the Almighty One is radiating. (6) When a dancer
dances it is difficult to understand the different
appearances he makes. The same way the gods,
the sages and the common creatures cannot un¬
derstand His movements nor express them in
words. May He who is so hard to grasp give me
protection. (7) The Lord of those who long to see
His all-auspicious lotus feet, of those who are free
from all attachment, of the great sages who fault¬
less in the forest, highly elevated above the mate¬
rial world practice their vows in accordance with
the different spiritual positions in life [the asra-
mas ], the Lord of those who are equal and friendly
towards all, He is my destination. (8-9) He who is
without birth has no karma, no name or a form,
nor does He have qualities or faults. He who is the
destruction and the creation of this cosmic mani¬
festation, nevertheless by His own potency occa¬
sionally engages in [personal] activities [as an
avatara\. I offer Him my respects, the transcen¬
dental Lord, the Controller, the Supreme Brahman
of unlimited potency who without a form has as¬
sumed forms and performed so many wonderful
activities. (10) I offer Him my obeisances who is
the enlightenment of the soul, the witness present
within all, the Supreme Self, Him who defies de¬
scription, the mind and even consciousness. (11)
For Him who by the ones inspired free from kar¬
mic reactions can be reached through the mode of
goodness, for the master of emancipation and sal¬
vation and bestower of happiness, there is my re¬
spectful reverence. (12) I offer my obeisances to
the Lord of Peace, the Lord of Equilibrium who
free from the modes assumes the form of the
modes in a dangerous or animal appearance [like
with Nrsimha en Varaha]. 1 dedicate my prayers to
the Lord of the diversity of spiritual knowledge.
(13) My respects for the knower of the field [see
B.G. 13: 1-5], for You the superintendent of all,
the witness and the Original Person who are the
primal source. You, the origin of the material crea¬
tion I offer my obeisances. (14) You are the one
whom 1 respect because You oversee the motives
of the senses. You are the source of all forms of
belief concerning the apparent reality that one
takes for real because it is a reflection of You.
With respect for that reflection my reverence for
You. (15) I offer You, the causeless supreme cause
of all, my obeisances. You who are the miraculous
root cause of all, the science of the sacred tradition
10 Snmad Bhagavatam - The Story of the Fortunate One
and the great ocean, 1 honor, You the granter of
liberation and the shelter of the transcendentalist.
(16) I honor Him who is the fire of consciousness
hidden in the wood of the modes of nature, Him
whose [creative] spirit spurs into action when
nature loses its equilibrium, Him who person¬
ally reveals Himself to those who gave up on
the formal approach because of their spiritual
understanding. (17) I offer my obeisances to
Him, the immaculacy of infinite mercy, who
releases a surrendered animal like me from be¬
ing entangled. You, the Supreme Unlimited
Lord, He who is celebrated as the direct wit¬
ness within, You who are ever attentive by a single
part of Your self [the Paramatma, see also B.G.
10: 42], I offer my respects. (18) You are difficult
to attain for everyone who is [overly] attached to
his mind and body, to his offspring and relatives,
to his home, wealth and support. But for those lib¬
erated souls who [absorbed in the soul] are not
disturbed by the modes of nature, You are present
in the core of the heart [see B.G. 6: 47]. I offer
You upon whom one always meditates, You the
reservoir of all spiritual knowledge, You the Su¬
preme Lord and Controller, my respects. (19)
They who desire dharma, artha, kama and moksa
[the regulation of their civil virtue] worship Him
and thus succeed in attaining their desired objec¬
tive, not to mention other benedictions; He even
endows one with an immortal [spiritual] body.
May His unlimited mercy bring me salvation [see
also 2.3: 10 en 7.9: 27]. (20-21) They who are
fully surrendered to the Supreme Lord are, by re¬
citing and hearing about His all-auspicious, won¬
drous activities, immersed in an ocean of tran¬
scendental bliss. With no other but Him as their
puipose in life, they do not desire any [other]
benediction. He, the eternal and Absolute Spirit of
transcendence, the Supreme Master of all great
personalities, the unseen Soul above and beyond
all who in yoga can be reached [by devotional
service] is, because of His subtle and elusive na¬
ture, out of reach of the senses. Him the unlim¬
ited, all-inclusive origin 1 worship. (22-24) The
different moving and nonmoving entities, the
Vedic knowledge, the gods, Brahma and the
one's belonging to him as also His less impor¬
tant expansions, were created by the Lord with all
their names and forms. Just like sparks that ema¬
nate from and merge with the fire and rays of light
that emanate from en dissolve in the sun, there are
similarly time and again the manifestations from
the modes of nature of creations and creatures of
intelligence and mind, senses and [of the gross and
subtle aspect] of the body, that as parts and parcels
repeatedly originate from and merge again with
the Lord. He, [that fire,] is neither a demigod nor a
demon, neither a human being nor an animal, He
is neither feminine nor masculine, neither neuter
nor another kind of creature. He is not the fruitive
Canto 8 11
action nor the mode of nature, neither the manifest
nor the non-manifest; He is the conclusion of the
exclusion [of this or that, of neti neti, see also 7.7:
23]. All hail to Him, the One Unlimited!
(25) I do not want to live like this in the world.
What is the use of this captivation from within and
from without in being born as an elephant? I do
not want the misery and destruction because of the
time factor. 1 want to be liberated from that cover¬
ing of my spiritual existence [see also 1.2: 3, 6.15:
16]! (26) I bow down before the transcendental
shelter, the unborn Absolute Spirit who created the
universe, who is the universe and who is beyond
the universe, who is the knower of the universe
and the soul of the universe. (27) The devotees
and ascetics who with yoga subdued their karma
see Him, the Lord of Yoga clearly in their hearts. I
offer Him my obeisances. (28) My respects again
and again for You, the force of whose threefold
energy is formidable, You the intelligence of the
completeness, the Lord of all qualities who shel¬
ters the surrendered souls and whose [deluding]
potency [of maya] is difficult to overcome [see
B.G. 16: 21], You who are unattainable for those
on the path of bad sense control. (29) I seek my
refuge with Him, the Supreme Lord whose glories
are unfathomable, whose Self is not known by the
common man and by whose forces and intelli¬
gence I have been defeated.'
(30) Sri Suka said: 'Since he with this description
was not directed at any particular personal appear¬
ance, Gajendra was not approached by any of the
diverse appearances of Brahma's independent
demigods. Instead of that choice of Gods the Lord
in person appeared because He stands for the
complete of them [compare B.G. 7: 20-23 and 9:
23; 4.31: 14]. (31) Hearing his prayer the Lord of
all worlds who understood his plight then came as
fast as He could, together with the denizens of
heaven who offered their prayers. Carried by Ga-
ruda and equipped with His disc and other weap¬
ons he soon arrived where Gajendra was situated.
(32) As soon as he, who in the water so violently
was captured and was suffering, saw the Lord who
on the back of Garuda raised His disc in the sky,
he lifted his trunk holding a lotus flower and ut¬
tered with difficulty: 'Oh Narayana, Teacher of
Completeness, oh Supreme Lord, You I offer my
obeisances.' (33) Seeing him that pained the Un¬
born One so full of mercy alighted immediately
and saved, before the eyes of all the godly ones
present, him with His disc by severing the mouth
from the crocodile its trunk and pulled Gajendra
out of the water.'
Chapter 4
Gajendra Returns to the Spiritual
World
(1) Sri Suka said: 'Thereafter [when Gajendra was
freed] the gods, the rsis and the heavenly singers
headed by Brahma and Siva, showered flowers to
praise that accomplishment of the Lord. (2) The
sky vibrated because of the kettledrums, the
Gandharvas sang and danced and the saints, the
venerable ones and the perfected ones offered
prayers to the Supreme Personality of Godhead.
(3-4) That very moment the crocodile assumed the
most wonderful form of Huhu, the best of the
Gandharvas who, now that he was freed from a
curse pronounced by sage Devala, with his head
bowed down began offering his obeisances to the
Supreme Eternal Master Hailed in the Verses and
then chanted the glories of His transcendental pas¬
times and qualities. (5) Enjoying the Lord His
grace he circumambulated Him while offering his
respects, whereupon he being freed from all sin
before the eyes of everyone returned to his abode.
(6) Gajendra was because of the touch of the Su¬
preme Lord instantly freed from the ignorance of
his state of bondage and acquired the form of the
Lord with four arms and yellow garments
[sarupya-mukti, see also 3.29: 13]. (7) In his for¬
mer life he had been born as the best of Dravida-
desa, the king of Pandya. Known as Indradyumna
he swore by Visnu as his ultimate resort. (8) [In
that life] he, when the time to do penance had ar¬
rived, with the greatest care had taken the vow of
silence and performed with matted locks his aus¬
terities in Kulacala [the Malaya hills] where he
had his asrcimci. One day worshiping the Infallible
Lord, he was immersed in his love for the Su-
12 Snmad Bhagavatam - The Story of the Fortunate One
preme Controller. (9) The renown Agastya sur¬
rounded by his disciples then on his own initiative
arrived there and saw him sitting silently alone in
meditation without offering him a respectful wel¬
come. The rsi got very angry about it. (10) He
then cursed him by saying: 'This degraded soul so
unfriendly and indifferent of mind despises [me
as] a brahmin. May he enter the darkness as a dull-
minded elephant.'
(11-12) Sri Suka said: 'After thus condemning
him, the so very powerful Agastya departed to¬
gether with his associates, oh King, leaving In-
dradyumna thinking that the curse despite his
royal position was his fate. When he got born as
an elephant the remembrance of his identity was
destroyed, but because he worshiped the Lord
by offering prayers, he nevertheless in that ele¬
phant's body managed to remember [his past
devotion], (13) After the Lord of the Lotus
navel thus had delivered the king of the ele¬
phants and He for His wonderful deeds was
praised by the Gandharvas,
the perfected ones and the
sages, he [after first having
given a declaration] returned
to His heavenly abode sitting
on the back of Garuda in the
company of him who was
awarded the position of being
His associate.
(14) What I have described to
you, oh great King, concerning
the belief in Lord Krsna that
delivered King Gajendra,
promotes those who hear
about it to the heavenly
spheres and increases their
reputation. It takes away the
darkness of the immorality of
Kali-yuga [see 1.17: 24-25]
and drives away the result of
sleepiness, oh best of the Ku¬
rus. (15) To put first of all an
end to the [bad] consequences
of sleepiness, twice-born souls
who are motivated for this
blessing rise early in the morn¬
ing, purify themselves and faithfully chant this
story.
(16) This is what the All-pervading Great Lord,
pleased in the presence of everyone said to Gajen¬
dra, oh best of the Kuru dynasty. (17-24) The Su¬
preme Lord said: 'Those will be delivered from all
their worries who, when they get up at the end of
the night, by carefully concentrating their minds
remember My forms - the forms of Me and you,
the forms of the lake, this hill, these caves and
gardens, those of the cane and the bamboos, the
groups of trees, these peaks and the abodes of Me
as also those of Lord Brahma and Lord Siva; this
ocean of milk, this white island with its brilliant
luster so dear to Me, My Srlvatsa mark, Kaustubha
jewel, [VaijayantI] garland, KaumodakI club, Su-
darsana disc and Pancajanya conch; Garuda, An-
anta Sesa, My subtle plenary portion the Goddess
of Fortune, all who depend on Me, Lord Brahma,
Narada rsi, Siva and Prahlada; My Matsya incar¬
nation, Kurma, Varaha, the other avatdras and the
Canto 8 13
countless number of all My auspicious deeds; the
deities of the sun, the moon and the lire, the Om-
kara mantra, the Absolute Truth and that what is
not manifest [of the universe]; the cows, the
brahmins, the eternal dharma, the daughters of
Daksa, the dutiful wives of the moon god and
Kasyapa, as also the Ganges, the Sarasvatl, the
Nanda and the Yamuna, Airavata [Indra's ele¬
phant], Dhruva, the seven so very pious sages
and the human beings. (25) My best one, they
who offer Me prayers this way when they rise at
the end of the night, I will grant the greater desti¬
nation when they expire their last breath.'
(26) Sri Suka said: 'After having declared this,
Hrslkesa, to the pleasure of the host of demigods
blew on His conch, the best one of the sea, and
climbed on the back of Garuda.'
Chapter 5
The Fifth and Sixth Manu and the
Prayers of Brahma with the Suras
(1) Sri Suka said: 'Oh King, I have described to
you this [story] which drives away all impurity
about the action of the Lord delivering the pious
Gajendra. Now hear about the time of Raivata
Manu. (2) The fifth Manu known as Raivata was
the brother of Tamasa and his sons were Bali,
Vindhya and others with Arjuna as the eldest one.
(3) Vibhu ruled the heavens [as the Indra], oh
King, the Bhutarayas and others were the gods and
Hiranyaroma, Vedasira, Urdhvabahu and others
were the twice-born ones [the seven sages], (4)
From Subhra and his wife Vikuntha, Vaikuntha
appeared, the Supreme Lord in person, together
with the God-conscious followers of the Truth
named the Vaikunthas as His expansions. (5) Just
to please the Goddess of Fortune, He upon her
request and to the appreciation of all, built a world
free from carelessness, [another] Vaikuntha. (6) If
someone would try to enumerate His exploits,
qualities and transcendental glories such a person
would count as many transcendental qualities of
Visnu as there are particles of dust.
(7) The sixth Manu was Caksusa, the son of
Caksu and his sons were Puru, Purusa, Sudyumna
and others after them. (8) Mantradruma was the
heavenly king during that period, the gods were
the Apyas and so on and Havisman, Vlraka and
others were the sages, oh King. (9) From Vairaja
and his wife Devasambhuti there was in that pe¬
riod a son named Ajita who was a partial incarna¬
tion [an amsa-avatara] of the Lord, the Master of
the Universe. (10) When the ocean [of milk] was
churned, He, as Kurma residing in the water in the
form of a tortoise, with the left and right move¬
ments of Mandara Mountain [on His back], pro¬
duced the nectar for the Suras.'
A
(11-12) Sri Parlksit said: 'Oh brahmin for what
purpose was the ocean of milk churned with the
mountain, why did He reside in the water as a
tortoise and what came along with the nectar that
the godly ones thus obtained? Please be so kind
to describe all these so very wonderful activities
of the Supreme Lord. (13) My heart for so long
suffering the misery [of a material existence] is
not yet fully satisfied with you describing the glo¬
ries of the Master of the Devotees.' "
A
(14) Sri Suta GosvamI said: "The great son of
Vyasadeva thus being requested, oh dear twice-
born souls, complimented him and began to de¬
scribe the heroism of the Lord. (15-16) Sri Suka
said: 'When the godly ones were besieged by the
Asuras who fought them with their shaip edged
weapons, the majority of them had fallen [on the
battlefield] so that they could not rise to their feet
again. Because sage Durvasa had cursed Indra and
his three worlds [*], oh King, they [who had sur¬
vived] were all poverty-stricken and could not per¬
form the rituals and ceremonies any longer. (17-
18) The Suras, the great Indra, Varuna and the
other demigods who saw what took place, engaged
in a discussion but could by themselves not reach
a satisfactory conclusion. They then went to the
assembly of Lord Brahma on top of mount Meru,
offered him their obeisances and informed him
about it all. (19-20) When the almighty Lord
Brahma, saw how Indra, Vayu and the rest were
bereft of their significance and power of expres¬
sion and how the three worlds were plunged in ill
14 Snmad Bhagavatam - The Story of the Fortunate One
fortune while the Asuras were floursing, he fo¬
cussed his attention by calling to mind the Origi¬
nal Person in the beyond and bright-faced ad¬
dressed the godly ones: (21) 'I, Lord Siva, you all,
as also all the demons, the human beings, the ani¬
mals, the trees, the plants, the insects and the
germs all generated from Him, from His partial
incarnation [from me] and from all the ones who
are a part of me [the sages and such]. Let us all
seek our refuge in the Inexhaustible One. (22) As
for Him no one should be killed or be protected,
no one should be neglected or be followed. Never¬
theless He, at times [as an avatara] siding with
passion, goodness or ignorance, accepts it to be of
creation, maintenance and annihilation [see also
B.G. 9: 29 and 4: 8]. (23) It is now time to estab¬
lish, for the welfare of all living beings, His rule of
maintenance in the mode of goodness. Let us thus
take to the shelter of the Teacher of the Universe.
May He so full of affection for His people - us the
Suras - bring the good fortune we crave for [see
B.G. 14 and 18].'
(24) Sri Suka said: 'The Lord of the Veda thus
talking to the Suras, oh subduer of the enemies,
went together
with the gods
directly to the
abode of [Visnu]
the Invincible
One beyond the
world of dark¬
ness. (25) There,
unto Him whose
form cannot be
seen but about
whom all of the
Veda speaks, the
master of the
gods uttered the
divine prayer the
vibrations of
which then set¬
tled the rule over
the senses. (26)
Sri Brahma said:
'The Unchanging
One, the Truth Un¬
limited, the Original Cause in everyone's heart, the
Undiminishing, Inconceivable, Evanescent, Intan¬
gible and Indescribable One, the Unsurpassed and
Greatest Godhead most desirable, we gods all do
offer our obeisances [compare 6.3: 20-21 and B.G.
15: 15 and 9: 4]. (27) I seek my refuge in the Su¬
preme Spirit of the life force, mind and intelli¬
gence of all living beings, the One ever vigilant to
everything objective, the senses and the knowl¬
edge, the One immaculate, impartial shelter and
light of all the ones in darkness, in Him the infal¬
lible Lord of the ether of all the three Yugas [in
the fourth He is there as His own devotee]. (28)
Let us offer our obeisances to the truth of Him,
whom one considers the axle of Lord Brahma's
lightning fast revolving, sacred wheel of Time
with its fifteen spokes [the knowing and work¬
ing senses and the five airs], three naves [the
modes] and eight segments [the five elements,
mind, false ego and intelligence] that feed one's
thought process [compare 3.21: 18, 7.9: 21, 5.21:
13 and B.G. 18: 61]. (29) He admits to one cause
[that of goodness] and is transcendental to the ma¬
terial darkness. He who is not manifested, cannot
be located, is unlimited and beyond all measure, is
carried by Garuda [the Vedic verses] on his back
Canto 8 15
and is by the unperturbed and sober person wor¬
shiped with the vehicle of yoga [see also 4.3: 23].
(30) No one can defeat His illusory energy of
may a. People in general being bewildered by that
energy do not understand the real puipose of life.
We offer Him our respects who is in control of the
self and its material qualities [, maya ], Him ruling
all living beings who is the transcendental control¬
ler equal unto all. (31) You, being present inside
and outside and kindly disposed towards us [the
gods] who rely on a body created from goodness,
cannot [even] be understood by the saints and
sages for being this most subtle destination. And
how could the demons and atheists who follow a
different lead understand [this purpose]? (32) This
earth that He created together with the four types
of living beings He gave life to [as bom from
wombs, eggs, moist and seed, see also 2.10: 37-
40], constitutes His lotus feet. May He, the Abso¬
lute Truth, the independent Supreme Personality,
be merciful unto us. (33) The three worlds includ¬
ing all their local rulers flourish on the water that,
as His semen, is so powerful in generating all life.
May He, the one of the greatest might, be pleased
with us. (34) They [the scholars] say that Soma,
the moon, is His mind, the strength of the denizens
of heaven, of the food grains and of the duration
of life. May He, the Supreme Lord who makes the
trees and all other living entities grow, may that
source of all opulence be happy with us [see also
2.10: 30 and 6.6: 24-26]. (35) The fire that con¬
sumes all the elements [of the food] within the
stomach and in the depths of the ocean, provides
engaged in ritualistic ceremonies as His mouth all
wealth and Vedic knowledge. May that All-
Powerful Lord be pleased with us [see also B.G. 3:
10]. (36) He whose eye became the deity of the
sun who leads the God-conscious ones on their
threefold Vedic path, who is the gate for the reali¬
zation of the nectar of eternity, the Absolute Truth
and one's liberation and also constitutes the cause
of one's death, may that All-Powerful Lord be con¬
tented with us [see also 2.1: 30, B.G. 7: 8, 10: 21
and 11: 19]. (37) By following His life force, His
breath in all moving and not moving living enti¬
ties, by following that prana, that vital air, as the
basic principle like subjects who follow an em¬
peror, one finds all the strength and vitality. May
He, the All-powerful Lord be satisfied with us.
(38) His ears constitute the different directions,
from His heart the [nine] apertures of the body
were generated and the navel of the Original Per¬
son constitutes the refuge of the ether for the life
breath, the senses, the mind and the breathing
process of the body. May the Almighty Lord have
mercy with us [2.1: 27 and 29]. (39) His strength
constitutes the great Indra, His contentment con¬
stitutes His servants in all the three worlds, from
His anger there is the Master on the Mountain
[Lord Siva] and from His sober mind Virinca
originated [Lord Brahma]. From the apertures of
His body de mantras sprouted while from His
genitals the saints and founding fathers found their
existence. May we carry the approval of the Pow¬
erful Lord. (40) His chest produced the Goddess
of Fortune, His shadow constitutes the ancestors,
religion became possible from His front and irre-
ligion could find its existence from His back. The
higher worlds are there from the top of His head
and from His sense enjoyment the dancing girls of
heaven are found. May He, the greatest One of all
prowess, be pleased with us. (41) The ones of
learning [the brahmins], the Vedic literatures and
His confidential knowledge are there from His
mouth, the administrators | ksatriyas] with their
power are there from His arms, from His thighs
there are the traders [the vaisyas, see also 2.1: 37]
including their know-how and from His feet there
are the workers [ sudras ] unconcerned about the
Veda. May He so Supremely Powerful be satisfied
with us all [see also 12.11: 6-8], (42) Greed is
there from His lower lip and affection from His
upper lip, from His nose there is the bodily luster
and from His touch animalistic love manifested.
From His brows there is the Lord of Death [Ya-
maraja] but from His eyelashes there is eternal
Time. May He, the One of all Prowess, be favora¬
bly disposed towards us. (43) The material ele¬
ments, their weaver [kala, time], fruitive labor
[karma], the modes of nature [the gunas] and the
individual differences brought about by His crea¬
tive potency [ yoga-maya ], constitute a difficult to
fathom completeness from which the great sages
turn away [in their aversion against the delusional
quality of the material world]. May He, the Con¬
troller of All and Everything, be contented with us.
(44) Let there be our respectful obeisances unto
Him the Soul of all souls who, free from endeav-
16 Snmad Bhagavatam - The Story of the Fortunate One
oring in not depending on a profit motive, is of
peace, unto Him who just like the ether does not
attach to matters of the external energy that, ruled
by the natural modes, incites the senses. (45) Can
You please show us Your original form so that we
see You clearly before us? We who surrendered
ourselves to You would like to see Your smiling
lotus face. (46) Oh Almighty One, You in differ¬
ent incarnations time after time personally ap¬
pearing in different forms according to Your de¬
sire, engage in uncommon activities because of
which You are the Supreme Lord to us [B.G. 4:
7]. (47) For embodied souls who want to enjoy
there are many obstacles and little results, so that
one's actions lead to nothing. But that is not true
for those who are devoted to You. (48) Not even
the slightest activity properly performed [for Your
sake] is in vain, because being dedicated to the
Controller [who is the Time] You are realized as
the Original Soul friendly and beneficial to all per¬
sons. (49) The way one by watering the root of a
tree also waters the trunk and the branches, it is
also with the worship of Visnu, the Soul of every¬
one [see also 4.31: 14]. (50) I offer you my obei¬
sances, oh Lord of Eternity, oh worker of the
wonders of a higher existence, oh Controller of the
Modes who are now established in goodness.'
*: The story goes: 'While Durvasa Muni was pass¬
ing on the road, he saw Indra on the back of his
elephant and was pleased to offer Indra a garland
from his own neck. Indra, however, being too
puffed up, took the garland and placed it without
respect for Durvasa Muni on the trunk of his car¬
rier elephant. The elephant, being an animal, could
not understand the value of the garland, and thus
the elephant threw the garland between its legs
and crushed it. Seeing this insulting behavior
Durvasa Muni immediately cursed Indra to be
poverty-stricken, bereft of all material opulence.
Thus the demigods, afflicted on the one hand by
the fighting demons and on the other hand by the
curse of Durvasa Muni, lost all the material opu¬
lences in the three worlds.'
Chapter 6
The Suras and Asuras Declare a Truce
(1) Sri Suka said: 'Oh King, the Supreme Lord
Hari, the Controller, thus being glorified by the
godly ones then appeared before them with an ef¬
fulgence of a thousand rising suns. (2) For that
reason the vision of the demigods was blocked
that very moment. They could not see each other
any longer, nor see anything in any direction, nei¬
ther in the sky nor on the land, not to mention the
Almighty One Himself. (3-7) The moment the
Supreme Lord Virinca [Brahma] and Lord Siva
discerned His immaculate appearance that was as
beautiful as a dark gem, when they saw [the white
of] His eyes as pink as a lotus heart, His yellow
silken dress that shone like molten gold, the great
beauty and grace of all His limbs, the cheeks of
His enchanting face, His smile, His beautiful eye¬
brows and the attractive arrangement of His jew¬
eled helmet, the decoration of all His ornaments,
the light from His earrings, His belt and bangles,
His necklace and ankle bells, the Kaustubha gem
on His chest that moved with Sri LaksmI, His
flower garlands and His c akra discus and other
weapons pleasing Him in their personal forms, all
the immortals together with the Supreme Personal¬
ity of Destruction [Siva] prostrated before Him.
The master of all the gods [Brahma], then worshi¬
ped Him [as follows].
a
(8) Sri Brahma said: 'The One who never took His
birth but always makes His appearance, the One
free from the modes of nature, that ocean of bliss
beyond all existence, He smaller than an atom
whose form can never be conceived, You the Su¬
preme Authority, we time and again offer our
obeisances [see also B.G. 4: 6], (9) This form of
You, oh Best of all Persons, is worshipable and
auspicious to all who in their yoga practice are
striving in accordance with the Vedic directions of
the Tantras [specific Vedic treatises]. Oh Supreme
Director, we can see us together with the three
worlds in You, in Your form of the universe. (10)
This framework of the soul has its beginning in
You, its middle in You and its end in You. You as
the beginning, the middle and the end of the uni¬
verse are like the earth that is the ruling element of
an earthen pot. (11) This universe entirely depend¬
ing on You, that You by means of Your deluding
Canto 8 17
material energy have created, this universe that
generated from You and of which You are the shel¬
ter, You have entered. Developed minds connected
to You and who are versed in the scriptures see
from a spiritual perspective that while [physically
speaking] a transformation of the three modes
takes place You nevertheless are not determined
by those modes. (12) People who by their practice
of yoga are intelligent with the modes of nature,
will, so confirm the scholars, attain You the way
one obtains lire from wood, the nectar of mi lk
from cows, food grains and water from the earth
and a livelihood from endeavoring. (13) Now that
we today see You appear before us in the full of
Your glory as the Master with the Lotus Navel for
whom we longed such a long time, we have at¬
tained our goal to see the supreme of happiness,
like being elephants who, in distress because of a
forest fire, reach the water of the Ganges. (14)
About what could we inform You who are the wit¬
ness of all and everything? Please, oh great Soul
present within and without, can You for us, the
rulers of the entire universe, do that for which we
have sought Your lotus feet? (15) I, he from the
mountain [Siva], the
enlightened souls and
those led by founding
fathers like Daksa, are
like sparks in relation
to the fire that You are.
How can we independ¬
ently from You arrive at
understanding, oh my
Lord? Kindly bestow
upon us the good for¬
tune of the mantras for
the demigods and the
brahmins.'
(16) Sri Suka said:
'Thus being worshiped
by the godly ones led
by Virinca [Brahma],
He understanding their
hearts, replied with a
voice rumbling like the
clouds the ones who
with folded hands were
holding their breath.
(17) Even though the Lord independently could
perform the duties of all the God-conscious ones
together, He as their Lord and Master wanted to
enjoy the pastime of churning the ocean and
[therefore] spoke [as follows] to them. (18) The
Supreme Lord said: 'Listen, oh Brahma and Siva,
oh gods, to what I am going to tell you. All of you
listen attentively, for that will assure you Suras of
the ultimate happiness. (19) Just settle temporarily
for the blessings You will receive from making a
truce with the Daityas and Danavas who presently
have the time on their side. (20) Oh gods, if it is
important to one's duties one should even make
terms with one's enemies, like a snake would do
with a mouse, depending the position he is in [*].
(21) Forthwith endeavor for producing the nectar
drinking which any living entity in mortal danger
can become immortal. (22-33) Cast all kinds of
creepers, grasses, vegetables and herbs into the
ocean of milk and attentively engage with My
help, oh gods, in churning using Vasuki [the
snake] for the rope and the mountain Mandara for
the churning rod. It will engage your Daitya oppo¬
nents, but you will reap the fruit of that activity
18 Snmad Bhagavatam - The Story of the Fortunate One
[the nectar]. (24) Do not get angry about it, be¬
cause to engage in peace is the best way to attain
all one's goals. Accept therefore everything that
the Asuras demand, oh Suras. (25) Do not fear the
kdlakutha ['false time'] poison that will appear
from the ocean of milk, and take care not to be led
by greed, lust or anger with the result of the churn¬
ing.'
(26) Sri Suka said: 'After the Almighty Lord thus
had advised the demigods, the Supreme Personal¬
ity, the Controller moving at His pleasure, disap¬
peared from sight, oh King. (27) Upon having of¬
fered Him, the Supreme Lord their obeisances, the
Great Father and Lord Bhava [Siva] returned to
their abodes. The Suras then approached King
Bali. (28) The honorable ruler of the Daityas
[King Bali] saw that, even though his captains
stood prepared, their [divine] enemies had no
plans to fight against them and thus he held them
back. He knew when it was time to fight and when
it was time for negotiations. (29) They together
approached the son of Virocana [Bali] who sat
before them, he who, well protected by the Asura
commanders, as the conqueror of all the worlds
was blessed with great opulence. (30) The great
Indra pleased him with friendly words to the best
of his ability and submitted with great intelligence
to him all that they had learned from the Supreme
Personality. (31) That was [politically spoken] all
very acceptable to both the Daitya ruler and the
other Asura chiefs Sambara, Aristanemi and the
rest of the inhabitants of Tripura. (32) Next having
decided to be friendly with each other, they, Deva
and Asura, embarked on the supreme enterprise of
churning for the nectar, oh chastiser of the ene¬
mies. (33) For that purpose they with great force
and loud cries uprooted Mandara Mountain, em¬
braced it firmly and brought it to the ocean. (34)
Carrying the load over a great distance Indra and
the son of Virocana being fatigued could not sup¬
port the load any longer and dropped it on the
road. (35) The gigantic golden mountain falling
down right there crushed with its great weight
many of the enlightened and unenlightened souls.
(36) Then the Supreme Lord seated on the back of
Garuda appeared before them who had broken
their arms and legs as also their hearts. (37) Sim¬
ply glancing over the immortals and mortals who
were crushed by the falling mountain brought
them back to life unscathed and free from grief.
(38) With the greatest ease He placed with one
hand the mountain on Garuda, also mounted and
went to the ocean, surrounded by the Suras and
Asuras. (39) Unloading the mountain from his
shoulder Garuda, the greatest of all birds, went to
the waterside with it and put it down. Thereupon
he was sent away by the Lord [so that he would
not eat Vasuki].'
*: The idea here is that of a mouse with a snake
caught in a basket, wherein the mouse makes a
hole for both to escape after which the snake eats
the mouse.
Chapter 7
Lord Siva Drinks the Poison Churned
with the Mountain Mandara
(1) Sri Suka said: 'The Suras invited the king of
the snakes Vasuki, promised him a share of the
result and wound him around the mountain to
serve as a churning rope. Thereupon they com¬
menced in great delight to churn the ocean in
order to produce the nectar, oh best of the Kurus.
(2) Lord Hari was the first to take him by the head
and then the demigods followed. (3) The Daitya
leaders did not like the initiative of the Supreme
Personality and said: 'We are not going to take the
snake by its tail, that is its inferior part, [that is]
not [in accord] with what we heard during the
studies of our education and the fame of our birth
and activities.' (4) Seeing how consequently the
Daityas let it pass, the Supreme Personality
smiled. He gave up the front portion and grasped
together with the demigods the rear end. (5) Thus
having settled on the positions to hold the snake,
the sons of Kasyapa [the godly and the demoniac
ones] with great zeal churned to get the nectar
from the ocean of milk. (6) As they were churning
the ocean with the mountain it had no support so
that it, despite the fact that it was held by the
strong men, because of its weight sank down in
the water, oh son of Pandu. (7) Confronted with
the fact that their manliness was defeated by the
stronger will of providence, their faces, heavily
disappointed, darkened. (8) The infallible Lord,
Canto 8 19
He whose ways and powers are inscrutable, saw
the hindrance as arranged by providence and then
expanded Himself into the wondrous body of a
giant tortoise [Kurma]. He entered the water with
it and lifted up the mountain [see also
Dasavatara-stotra verse 2], (9) When the Suras
and Asuras saw it rising they decided to churn
again with the mountain Mandara that like a con¬
tinent extended a hundred thousand yojanas wide
on His back. (10) The rotating of the mountain
that was moved by the strong arms of the Sura and
Asura leaders my best one, was by the primal tor¬
toise who carried it on His back, considered an
infinitely pleasant scratching. (11) Thereafter, to
encourage them and increase their strength and
energy, Lord Visnu entered the Asuras in the form
of passion, the godly ones in the form of goodness
and the king of the serpents [Vasuki]
in the form of ignorance. (12) Like
another mountain holding on to the
king of all mountains with one hand,
He exhibited thousands of hands while
from the sky Lord Brahma, Lord Siva
and King Indra, the head of the gods,
offered prayers to Him who was
showered with flowers. (13) With the
Lord, the Supreme One, present on top
and below the mountain as also within
themselves [as the three primal quali¬
ties] and within the snake, the ocean
that including its alligators with great
strength was churned vehemently with
the great mountain, got seriously agi¬
tated. (14) The serpent king spitted,
hissing violently in all directions, fire
and smoke from his thousands of
heads. For that reason the Asuras
headed by Pauloma, Kaleya, Bali and
Ilvala, being troubled by the heat of
his radiation, all began to look like
sarala trees scorched in a forest fire.
(15) Also the luster of the gods was
affected by his fiery breath that
smoked their dresses, fine garlands,
armament and faces. Ordained by the
Supreme Lord it then profusely began
to rain while breezes were blowing
clouds of vapor originating from the
waves of the ocean. (16) When the
ocean by the best of the godly ones and the Asuras
was duly churned but no nectar appeared, the In¬
vincible One Himself began to churn. (17) He as
dark as a cloud, in yellow silks, with lightning ear¬
rings on His ears, with the gleaming hair on His
head disheveled, with His garland, reddish eyes
and victorious arms securing the universe, grabbed
the snake to churn with the churning rod for which
the mountain was used and assumed for that pur¬
pose a size as big as a mountain Himself. (18)
From the churning of the ocean that agitated all
kinds of fish, sharks, snakes, tortoises, whales,
water elephants, crocodiles and timingilas [whale¬
eating whales], there was first of all a very strong
poison called Halahala [or KalakQtha, see 8.6: 25].
(19) The terribly strong, unbearable poison, that
unstoppably spread itself in all directions upwards
20 Snmad Bhagavatam - The Story of the Fortunate One
and downwards, scared all the people so that they,
missing the protection of their Lord and Master,
oh my best, sought the shelter of Lord Siva. (20)
When they saw him who for the welfare of the
three worlds together with his wife sits on his
mountain [Kailasa], he, the best of the demigods
served by saints who in austerity walk the path of
liberation, they offered him their obeisances.
(21) The lords of the created beings [the Prajapa-
tis] said: 'Oh Lord of Lords, oh Mahadeva, oh soul
of each, oh love of all, deliver us, who took shelter
at your lotus feet, from this poison burning the
three worlds. (22) You are the one lord and master
over bondage and liberation in the entire universe.
You whom we worship are the spiritual master
able to carry the burden of the surrendered follow¬
ers. (23) Oh mighty one, oh greatness, by your
material potency, do you operating
with the three modes of nature, in ac¬
ceptance of the creation, maintenance
and destruction of this material world,
manifest yourself as Brahma, Visnu or
Siva. (24) You are the Supreme Brah¬
man, the secret of the cause and effect
of all the life forms of creation. You are
with all the potencies that you manifest
the Controller and Supersoul of the
universe. (25) You are the source of the
[spiritual, Vedic] sound, the origin of
the universe, the soul, the life breath,
the senses and the elements. You are
the modes of nature and the natural
disposition, the eternal time, the sacri¬
fice and the dharma of truth [ satya ] and
truthfulness \rita ]. It is unto you that
one utters the original syllable consist¬
ing of the three letters [A-U-M]. (26)
Oh soul of all the godly ones, fire con¬
stitutes your mouth; oh Lord of all the
worlds the surface of the globe is
known as your lotus feet; oh self of the
gods, time constitutes your movement,
the directions are your ears and the
controller of the waters [Varuna] is
your taste. (27) With the ether for your
navel, the air for your breath, the sun
globe for your eyes, the water for your
semen, the moon for your mind and the
higher worlds, oh Lord, for your head, your self
constitutes the shelter of all living beings high and
low [compare 8.5: 33-43]. (28) The oceans are
your belly, the mountains are your bones, all the
plants, creepers and herbs are your hairs, the
[seven types of] mantras [see 5.21: 15] are your
seven layers [ kosas ] and all the religions, oh you
three Vedas [Rig, Yajur and Sama] in person, con¬
stitute the core of your heart [see also 2.1: 32].
(29) The five secret texts of [the Vedic] philosophy
[called Tatpurusa, Aghora, Sadyojata, Vamadeva
and Isana] constitute your faces with the collection
of the thirty-eight important mantras [derived from
them *] that describe the reality of the Supersoul,
of you, oh Lord, who in your position of enlight¬
enment are celebrated as Siva. (30) The waves of
irreligion [lust, anger, greed and illusion] are noth¬
ing but your shadow, the shadow on the basis of
(§3
Canto 8 21
which there are so many secondary creations. Your
three eyes stand for the goodness, the passion and
the darkness and simply glancing over [the crea¬
tion with them] brought about the analytic scrip¬
tures of the Supersoul, oh Lord full of verses, oh
god of the Vedic literatures and their supplements.
(31) None of the directors of the world, oh Ruler
on the Mountain, neither Brahma, nor Visnu, nor
the king of the Suras [Indra], can fathom your
transcendental effulgence, the impersonal spirit [of
Brahman] equal to everyone wherein the modes of
passion, ignorance and goodness are not found.
(32) In this world that has originated from you and
at the time of her destruction is burned to ashes by
you with the sparks of the lire emanating from
your eyes, you have out of your mercy for the liv¬
ing beings annihilated Tripura [7.10: 53] as also
put an end to the sacrifices out of desire [see e.g.
4.5], the poison of [false] time [in this story] and
many other forms of misery. But these matters are
not part of your praises, since you ban this world
from your mind. (33) People not knowing your
help and kindness shamelessly criticize you for
being a savage person whom one always finds at
the burial place [smeared with ashes] and for mov¬
ing with your consort Uma despite your highly
advanced austerity and the fact that your lotus feet
are remembered by the [mystical] gurus of con¬
tentment with the soul. (34) Because you are tran-
scendentally situated above the moving and the
not moving living beings, you are difficult to un¬
derstand. And when it is not possible for even
Brahma and the ones belonging to him to properly
understand your real nature, oh great one, how
much more would that not be true for us, we who,
living their lives in line with what was created af¬
ter the creation [that is of Brahma], still do our
best to offer you our prayers? (35) We see the su¬
preme of the form that you manifested to bless the
world, but not the supreme of your transcendence,
oh great Lord whose ways are inscrutable.'
(36) Sri Suka said: 'Seeing their pernicious pre¬
dicament he, Mahadeva, the friend of all living
beings out of his compassion for the great distress
spoke to his beloved Satl. (37) Lord Siva said:
'Dear BhavanI, just see how pitiable this situation
is of all the living beings that are threatened by the
poison resulting from churning the ocean. (38)
Feeling responsible for all their lives, I must do
something for their safety; is it my duty as the
master to protect against distress. (39) Devotees at
the cost of their own lives protect other living be¬
ings who, time bound and bewildered by the ex¬
ternal energy, are of enmity with one another. (40)
The Soul of All, the Lord, is pleased when one
takes pity on others, oh gentle one. When the Su¬
preme Personality of the Lord is pleased also I and
all other moving and not moving entities are
happy. May there be the well-being of all crea¬
tures, with me drinking this poison.'
(41) Sri Suka said: 'After Lord Siva, the well-
wisher of the universe thus had addressed BhavanI
she gave her permission, very well knowing his
capabilities, whereupon he proceeded to drink the
poison. (42) Mahadeva out of compassion for the
welfare of all living beings consequently took the
widespread Halahala poison in his hand and drank
it. (43) That poison from the water exhibited its
potency to him by turning his neck dark-blue, a
feature considered an ornament by the virtuous
ones, the saints and the sages. (44) Good and hon¬
est people practically always take to heart the suf¬
ferings of their fellow men. This is considered the
highest form of worshiping the Original Person,
He who stands for the completeness of the soul
[see also 1.5: 17-19, B.G. 18: 68-69 and 4: 7-8].
(45) Hearing about that act of Siva, the god of
gods, the graceful one, he was highly praised by
the daughter of Daksa [Satl see also 4.3 & 4], by
Brahma, by the Lord of Vaikuntha and by all the
people. (46) Scorpions, cobras and other poison¬
ous animals and plants are the beings who took
care of the little bit that was scattered here and
there as he drank from his palm.'
*: The thirty-six mantras called pancopanisadas
tavesa are: (1) tat purusdya vidmahe sdntyai, (2)
maha-devaya dhunahi vidyayai, (3) tan no rudrah
pratisthayai, (4) pracodayat dhrtyai, (5) ag-
horebhyas tamd, (6) at ha ghorebhyo mohd, (7)
aghorebhyo raksa, (8) aghoratarebhyo nidra, (9)
sarvebhyah sarva-vyadhyai, (10) sarva-sarvebhyo
mrtyave, (11) namas te 'stu ksudha, (12) rudra-
rupebhyas trsna, (13) vamadevaya raja, (14)
jyesthaya svaha, (15) sresthdya ratyai, (16) ru-
draya kalydnyai, (17) kdlaya kdmd, (18) kala-
22 Snmad Bhagavatam - The Story of the Fortunate One
vikaranaya sandhinyai, (19) bala-vikaranaya
kriya, (20) baldya vrddhyai, (21) balacchdya, (22)
pramathandya dhatryai, (23) sarva-bhuta-
damanaya bhramanyai, (24) manah-sosinyai, (25)
unmandya jvara, (26) sadyojatam prapadydmi
siddhyai, (27) sadyojataya vai namah rddhyai,
(28) bhave dityai, (29) abhave laksmyai, (30)
ndtibhave medha, (31) bhajasva mam kantyai,
(32) bhava svadha, (33) udbhavaya prabha, (34)
Tsdnah sarva-vidydnam sasinyai, (35) Tsvarah
sarva-bhutanam abhaya-da, (36) brahmadhipatir
brahmanodhipatir brahman brahmesta-da, (37)
sivo me astu maricyai, (38) sadasivah jvdlinyai.
Chapter 8
More Appears from the Churning: Mo¬
ther LaksmT and Dhanvantari
(1) Sri Suka said: 'When the poison had been
drunk by him who rides the bull [Lord Siva], the
immortals and Danavas gladly resumed the churn¬
ing of the ocean quickly whereupon the cow of
plenty appeared [the surabhi, the source of the
ghee]. (2) The sages conversant with the injunc¬
tions for the yajhas took care of her, oh King, for
she was useful for the divine sacrifices because of
her clarified butter.
(3) Next a horse as white as the moon manifested
named Uccaihsrava that Maharaja Bali liked to
have, while Indra desisted from claiming it on the
advise of the Lord [see B.G. 10: 27 and compare
4.19: 23],
(4) Thereafter the king of resistance, the elephant
Airavata appeared who with his four tusks defied
the glories of the white mountain [Kailasa, the
abode] of the First Devotee [Lord Siva, see 6.11:
11 and again B.G. 10: 27]. (5) Airavana was the
first of eight elephants manifesting for each direc¬
tion of the sky and also a group of eight she-
elephants was generated that was headed by one
named Abhramu, oh King.
(6) Then a valuable lotus-hued gem known as the
Kaustubha jewel was generated from the wide ex¬
panse of milk. Lord Flari who desired to possess it
decorates His chest with it. Thereupon the parijata
tree was generated that adorns the heavenly places
and, just as you who likes to fulfill each his
wishes, fulfills every wish on this planet by pro¬
viding whatever that is wanted, oh King.
(7) Next the Apsaras were generated, the ex¬
tremely beautiful and attractive inhabitants of
heaven who, exquisitely dressed and decorated
with gold, smoothly moving around divert each
his heart.
(8) After that had happened the Goddess of
Splendor [Rama or LaksmT] manifested in person.
With her lightening luster she as [bright as]
SaudamanT [mountain] illumined along with the
Lord all the directions [to deal with that splendor
see the 'peace formula' of B.G. 5: 29]. (9) Each
Sura, Asura and human being desired her, for the
magnificent beauty of her features, youth, com¬
plexion and glories had caught their minds. (10)
The great Indra brought a glorious, wonderful seat
for her and the most sacred rivers and reservoirs
assumed a personal form by filling golden water
pots with pure water. (11) The land offered all the
herbs needed for installing the deity. The cows
contributed with their five pure products [milk,
yogurt, ghee, dung and urine] and springtime de¬
livered fresh flowers and fruits. (12) The sages
performed the bathing ceremony as prescribed, the
Gandharvas sang the all-auspicious mantras and
their wives danced and sang along. (13) The
clouds vibrated two-sided drums, kettledrums,
murajas and dnakas [two other types of drums]
and that created, combined with the sounds of bu¬
gles, conch shells, flutes and vlnas, a great tumult.
(14) And while the twice-born ones, the brahmins,
were singing hymns the elephants next poured
jugs full of sacred water over the chaste goddess
so beautiful with the lotus in her hand [see also a
classic picture of LaksmT]. (15) The ocean pre¬
sented yellow silks for her to dress from top to toe
and Varuna offered a large garland swarming with
bumblebees intoxicated by its sweetness. (16)
From Prajapati Visvakarma there was a choice of
ornaments, Sarasvatl [the goddess of learning]
supplied a necklace, Lord Brahma provided a lotus
flower and the Nagas [the excellent ones] gave
Canto 8 23
earrings. (17) Thereupon being worshiped in an
all-auspicious ceremony she, radiating a natural
beauty with the decoration of the earrings to her
cheeks and a coy smile on her face, went around
[the sacrificial arena] with the lotus garland in her
hand and the bees about it. (18) With her two
symmetrical breasts, her thin waist in harmony
and smeared with sandalwood pulp and kunkuma,
she, moving here and there with the sweet tinkling
of her ankle bells, appeared exactly like a golden
creeper. (19) In that position looking for the eter¬
nal qualities she could not find a single soul
among the indwellers of heaven, the perfected
ones, the unenlightened ones, the keepers of the
wealth, the venerable ones and the rest of all the
demigods, who was complete in every respect.
(20) [She contemplated:] 'Certain of one's auster¬
ity one has not conquered anger, to have spiritual
knowledge does not mean that one is not contami¬
nated by one's association with others and a great
personality might not have conquered material
desires. How can a person
controlled by something or
someone else like this, be
his own master [a master of
his senses]? (21) Someone
might be of dharma but is
he friendly towards other
living beings? Someone can
be of renunciation but he
might miss the cause of lib¬
eration. A person may have
power over people, but he is
still not released from the
great force of material na¬
ture [from the power of
time]. Someone may be free
from the influence of the
modes of nature but never
be a second one [another
Lord of Control and Yoga,
see also 1.2: 8]. (22) Some¬
one may live a long time
but still not know how to
behave and be happy,
someone may master the art
of living but still not know
how to get old. And when
someone knows the both of them, such a person
still might be unlucky in another respect. Nor is of
someone excelling in all walks of life said that he
wishes Me [in my position of devotion for Visnu]!'
(23) With these considerations in mind the God¬
dess of Wealth and Splendor turned to Him Mu-
kunda, the reservoir of Transcendence who was so
desirable and qualified in every way as the hus¬
band of her choice - even though He had no desire
for it. He, after all, did not depend on others and
had the extraordinary, supreme qualities perfect in
every respect. (24) After placing on His shoulders
a ravishing, fresh garland of lotuses vibrating with
humming, maddened bumblebees, she remained,
with a shy smile and glittering eyes, at His side
with His bosom as her true resort. (25) He, the
father of the three departments of the universe,
made His bosom the residence of the mother, the
goddess, the supreme [representative of all] opu¬
lence. She installed there mercifully overseeing
the three worlds increases the fortune of His ser-
24 Snmad Bhagavatam - The Story of the Fortunate One
vants and leaders. (26) The servants of the gods
and their women [the dancers and singers of
heaven], all became engaged in singing and danc¬
ing accompanied by the loud sound of musical
instruments like conch shells, bugles and drums.
(27) Brahma, Siva and all the directors of the
world headed by Angira honored the Supreme
Personality by showering flowers and chanting
mantras that described His true nature. (28) With
the merciful glance of the Goddess resting upon
the godly ones, the fathers of mankind and their
generations, they were all blessed with good con¬
duct and good qualities and thus achieved the ul¬
timate satisfaction.
saw him with the container full of nectar, greedy
after the contents, immediately snatched the pot
away. (36) When the pot of nectar was carried
away by the Asuras, the demigods were desolate
and turned to the Lord for their protection. (37)
When He saw their sadness the Supreme Lord
who always acts according to the desires of His
servants said: 'Do not grieve, I will personally see
to it that the nectar will be there for all of you.'
(38) Oh master of man, there was a quarrel among
them [the Asuras] about the nectar in which they
with a thirsting heart said: 'Me first, me first, not
you, not you!' (39-40) Others roared: 'The gods
were of a likewise effort in the duty of sacrifice
and deserve an equal share. This is a matter of tra¬
ditional duties [sanatoria dharma]V The Daityas
(29) But when the Daityas and Dana-
vas, oh King, were neglected by
LaksmI they, being depressed in
their aching greed, got disheart¬
ened and lost all sense of shame.
(30) Thereupon VarunI, the god¬
dess of the drunkards appeared, a
young lotus-eyed girl who, with
the permission of the Lord, was
accepted by the Asuras.
(31) With the sons of Kasyapa
thereupon [again] zealously churn¬
ing the ocean for the nectar, there
[finally] appeared a most wonder¬
ful man, oh great King. (32) He
was tall, youthful, had stout and
strong arms, a neck like a conch, a
dark skin, reddish eyes, a garland
and was adorned with all kinds of
ornaments. (33) Being clad in yel¬
low, with a broad chest, with well
polished, jeweled earrings, with
gleaming curly locks of hair and
decorated with bangles he, as
strong as a lion, came forward with
a jar that was filled to the rim with
nectar. (34) He was a partial ap¬
pearance of a part of Lord Visnu
Himself known by the name of
Dhanvantari who, seeing to medi¬
cal science, was one of the demi¬
gods entitled to a share in the of¬
ferings. (35) All the Asuras who
Canto 8 25
violently trying to appropriate the jug thus being
envious and weak constantly denied each other
the right, oh King. (41-46) After this had passed
Lord Visnu, the Supreme Controller who has a
solution for any problem, assumed the form of a
supremely beautiful, wonderful woman who
mystified them all. Pleasing to behold she was as
dark as a newly grown lotus. She was of the
greatest beauty and harmony in all her limbs, she
had a straight nose, fine cheeks and ornamented
ears. She had fresh, firm, young but weighty
breasts to her thin waist and a blissful expression
on her face. She looked a bit anxious because of
the humming bumblebees around her. With the
mass of her beautiful, waving hair and the mallika
flower garland about her attractive neck, with the
beauty of her arms that were ornamented with the
finest jewelry and bangles, with the fair sari spread
over her breast that was an island of beauty and
with the belt that covered her waist, she moved
about gracefully with her ankle bells. Coyly cast¬
ing her glances while moving with her eyebrows,
she gave rise to a constant lusty desire in the core
of the hearts of the Daitya leaders.'
Chapter 9
The Lord Appears as a Beautiful
Woman to Distribute the Nectar
(1) Sri Suka said: 'When the Asuras were snatch¬
ing the nectar away from each other, they, tossing
it to and fro, thus behaving like thieves grew very
inimical. Then they saw [the Lord in the form of] a
woman [called Mohinl-murti] coming their way.
(2) 'What a figure, what a grace and youthfulness!'
so they said hasting to get Her attention while
their hearts were aching to sleep with Her. (3)
'Who are You with Your lotus petal eyes? Where
do You come from and why did You come here?
To whom do You belong, oh You who with Your
beautiful thighs upset our minds, please tell us! (4)
Neither we, nor any immortal one, demon, per¬
fected soul, creature of heaven, venerable one or
any ruler of the universe has ever laid hands on
You and known You, not to mention any normal
human being. (5) Oh may providence be praised
for sending You with Your beautiful eyebrows! Is
Your mercy not there to bring that what pleases
the senses and mind of all who are of flesh and
blood? (6) Oh smashing lady, are You maybe there
as our fortune to settle the mounting differences
between us family members who are increasingly
inimical with each other over this one issue [of the
nectar], oh You slim beauty? (7) Can You please
see to it that [the nectar] justly, without any parti¬
ality, is divided among us, the able and competent
brothers who are the descendants of Kasyapa?'
(8) Looking at them with a smile and enchanting
glances, the illusion of feminine beauty that was
an incarnation of the Lord, thus being requested
spoke the following words to the Daityas. (9) The
Supreme Lord said: 'How can it be that all of you
descendants of Kasyapa, put faith in associating
with a woman who runs after men as I do, for to
be enamored with women is something one never
finds with men of wisdom! (10) Oh enemies of the
Suras, the wise agree that jackals and unchaste
women who are fickle in their relationships, [al¬
ways] look for a new, fresh mate.'
(11) Sri Suka said: 'Thus joking with them all the
Asuras laughing felt comforted by Her and with a
serious expression on their face handed over the
jar of nectar. (12) When the Lord took hold of the
amrit container He with an alluring, teasi ng smile
spoke the words: 'If you promise to accept Me
whether I act honestly or not, I will divide this
nectar.' (13) Having heard what She said the
chiefs of the Asuras without giving it further
thought, assented to it and said: 'So be it!' (14-15)
They observed a fast, bathed, offered oblations of
ghee into the fire, were of charity for the cows,
the brahmins and many others, performed cere¬
monies according to the brahminical precepts,
dressed up to their taste in new clothes, put on
jewelry and next together sat down on seats of
kusa grass laid down in the eastern direction, (lb-
17) When the Suras and Daityas, all with their
faces [also] turned eastward, dressed up with gar¬
lands sat down with lamps in an arena full of in¬
cense smoke, She entered there holding the con¬
tainer, oh ruler of man. With Her youthful, restless
eyes, the sounds of Her tinkling ankle bells and
Her jug-like breasts striding slowly, She wore a
26 Snmad Bhagavatam - The Story of the Fortunate One
beautiful sari around Her wide hips and elephant
trunk-like thighs. (18) Looking at Her, the Lord
Supreme who with golden earrings, charming ears,
nose, cheeks and face posed as a girlfriend of the
Goddess, they were all enchanted by the way she
with a smile glanced at them while Her sari was
slightly waving over Her breasts. (19) Consider¬
ing it a miscalculation to give the nectar to the
demons who are as cruel as snakes, the Infallible
One did not divide it. (20) Arranging a different
line for every group separately, the Master of the
Universe let each of them orderly occupy a posi¬
tion at his own side. (21) Carrying the container
the Lord deceived the Daityas with sweet words
and made the ones sitting at a distance [opposite
of them - the Suras] drink from the nectar that
would free them from old age, death and disabil¬
ity. (22) The Asuras considering it an abomination
to fight with a woman, out of their feelings for Her
according to their promise kept themselves in
check, oh King and remained silent. (23) Out of
fear to break the bond of friendship with Her they,
moved by the greatest re¬
spect, all felt obliged and
said not the slightest thing
that would displease Her.
(24) He who darkens the
luminaries [Rahu] dressed
himself up like one of the
demigods and sat among
them to drink from the nec¬
tar but he was, by sun and
moon [the divinity of the
ego and feeling he
eclipses], quickly detected.
(25) The moment Rahu
drank from the nectar his
head was cut off by the
razor sharp cakra of the
Lord. The decapitated body
that was not touched by the
nectar, fell dead to the
ground. (26) But the head
thus attained immortality
and was by Lord Brahma
recognized as a planet. It is
that very Rahu that at times
[e.g. during the changes of
the moon] inimically re¬
presses the [light of the] sun and the moon [see
also 5.24: 1-3, 6.6: 37 and 6.18: 12-14].
(27) When the godly ones were almost done
drinking from the nectar, the Supreme Lord Hari,
the well-wisher of all the worlds, revealed His
original form [once more] in the presence of all
the Asuras and their leaders. (28) Although the
Suras and Asuras were thus unified in respect of
the same place, time, objective, cause, activities
and ambition, they did not achieve the same result.
The God-minded ones easily achieved the nectar
with it because the benediction of the saffron dust
of the lotus feet was theirs, but that was not the
case with the Daityas [compare B.G. 4: 11]. (29)
Whatever that is done for the sake of one's own
life and welfare, are human activities, ideas and
words in relation to one's body and family that are
all transient [asat, 'untrue']. They together consti¬
tute one's separateness. But the same truly be¬
comes something factual and permanent when it is
not done in separation [when it is not without de-
Canto 8 27
votion unto Him], for then they result in what one
calls the 'watering of the root', those actions that
are beneficial to everyone [see 8.5: 49 and B.G. 3:
10 ].'
Chapter 10
The Battle Between the Demigods and
the Demons
(1) Sri Suka said: 'Because they had turned away
from Vasudeva [and rather saw Mohinl-mOrti], the
Danavas and Daityas, oh Ruler, thus with their
combined efforts of churning failed to achieve the
nectar. (2) After the amrit had been generated, oh
King and had served as a drink for the Suras who
belonged to Him, the Lord of all living beings who
is carried by Garuda went away. (3) Seeing how
their rivals enjoyed a good life, the sons of Diti
could not accept it and therefore raised their
weapons to march against the demigods. (4) The
godly ones who under the shelter of Narayana's
feet had found new strength from drinking the
nectar, thereupon took up their weapons to defend
themselves. (5) There was a very fierce battle be¬
tween those who were named the gods and the
demons, oh King, with a tumult that made one's
hair stand on end. (6) That battle in which they
angry minded fought against each other wielding
their swords, arrows and the rest of their weap¬
onry, was an encounter that tried them all sorely.
(7) Because of the conch shells, trumpets, drums,
bugles and kettledrums and [the sounds of] all the
elephants, horses, foot soldiers and chariot fighters
there rose a tumultuous noise. (8) On the battle¬
field the enemies fought with each other on an
equal basis: charioteer against charioteer, infantry
against infantry, cavalry against cavalry and ele-
phantry against elephantry. (9) Some rode ele¬
phants, some sat on camels and some others
fought sitting on asses. Some also used white¬
faced and red-faced monkeys, tigers and lions.
(10-12) Both the parties of fighters faced each
other using all kinds of differently shaped water
animals, land animals and sea animals. There were
vultures, eagles, ducks, hawks and bhasa birds,
killer whales, monkeys, buffalos, rhinoceroses,
cows, bulls, wild cows and red cows, jackals and
rats, lizards, rabbits, human beings and goats
while others entered the fight making use of black
deer, swans and boars [as their 'vehicle', totemic
animal or fighting spirit], (13-15) With the nicely
decorated flags and canopies, oh King, with the
spotless white parasols with precious handles full
of jewels and pearls, with the normal fans and
peacock feather fans, with their upper and lower
garments flapping in the wind, with the effulgence
of their ornaments and shields and with their shin¬
ing spotless weapons abundantly glittering in the
sunshine, the two bannered parties of the demigod
and Danava heroes with their garlands all together
looked like two oceans of aquatics, oh descendant
of Pandu. (16-18) Bali the son of Virocana, the
captain of the demons, drove for the sake of the
battle a vehicle made by Maya that was called
Vaihayasa ['flying through the air']. It moved
wherever he wanted to. Fully equipped with all the
necessary weapons it was inexplicable, indescrib¬
able and most wondrous. Sometimes it was invisi¬
ble and sometimes it could be seen. Protected by
nicely decorated umbrellas and camaras he, seated
on that first-class heavenly chariot and surrounded
by all the commanders, was situated in a position
as brilliant as that of a rising moon. (19-24) The
different vehicles of the Asura commanders of the
troops surrounded him on all sides: those of Na-
muci, Sambara, Bana, Vipracitti; Ayomukha,
Dvimurdha, Kalanabha and Praheti; the ones of
Heti, Ilvala, Sakuni, Bhutasantapa, Vajradam-
shthra and Virocana; of Hayagrlva, Sankusira,
Kapila, Meghadundubhi, Taraka, Cakradrik,
Sumbha, Nisumbha, Jambha and Utkala, as also
those of Aristha, Aristanemi, Maya, Tripuradhipa
and the sons of Puloma, the Kaleyas, the
Nivatakavacas and all the others who did not get a
share of the nectar. Only having carried the burden
[and not receiving the reward] they, who had con¬
quered hosts of enemies, now with all their prow¬
ess ready to fight against the immortals roared as
lions and blew their conch shells with the greatest
tumult. When [Lord Indra], Balabhit ['afraid of the
strength'], saw his ferocious rivals he got very an¬
gry-
(25) Indra mounted on Airavata his carrier ele¬
phant that was dripping must, looked as beautiful
as the sun shining over Udayagiri's cascades. (26)
Around him all the gods with banners and weap-
28 Snmad Bhagavatam - The Story of the Fortunate One
ons had taken positions with their different carri¬
ers: all the leaders of the higher worlds and the
demigods of the air, of fire and of water. (27) Hav¬
ing come forward the combatants face to face
chided each other as painful to the heart as they
could. Then they drew near to engage one to one
in battle. (28) Bali fought with Indra, Taraka with
Karttikeya, Varuna with Heti and Mitra, oh King,
fought with Praheti. (29) Yamaraja fought with
Kalanabha, Visvakarma with Maya, Tvasta with
Sambara and Savitra fought with Virocana. (30-
31) Aparajita fought with Namuci, the two Asvinl-
kumaras with Vrsaparva, the demigod Surya with
the hundred sons of Bali who were led by Bana,
Soma [the moon-god] fought with Rahu, Anila
[god of the air] with Puloma and the extremely
powerful goddess Bhadra Kali [Durga] fought
with Sumbha and Nisumbha. (32-34) Vrsakapi
[Siva] fought with Jambha and Vibhavasu, the fire
god, with Mahisasura. Ivala together with his
brother Vatapi fought with the sons of Brahma, oh
suppressor of the enemies. Durmarsa fought with
Kamadeva [Cupid], Utkala with the Matrika god¬
desses, Brihaspati with Sukracarya and Sani [Sat¬
urn] fought with Narakasura. The Maruts fought
with Nivatakavaca, the Vasus with the Kalakeyas,
the Visvedevas with the Paulomas and the Rudras
fought with the Krodhavasas.
(35) The Suras and Asuras this way one by one
engaged in fighting each other on the battlefield.
Desiring the victory they slashed one another ear¬
nestly, waging with great strength with their shaip
arrows, scimitars and lances. (36) They cut off
each other's heads making use of fire weapons
[bhusundhis], discs, clubs, spears, tridents, spikes,
fire brands, barbed missiles, axes, swords, lances,
iron bludgeons, mallets and slings. (37) The ele¬
phants, horses and chariots, foot soldiers and all
the types of riders with their carriers were slashed
to pieces. Arms, thighs, necks and legs were sev¬
ered and flags, bows, armor and ornaments were
shredded. (38) Because of their violent trampling
and rambling the dust of the field rose high in the
sky up to the sun in every direction after which the
particles rained down again with the blood that
splattered in every direction. (39) And so the field
there was strewn with severed heads complete
with helmets and earrings, angry eyes and bitten
lips and legs and ornamented arms resembling
elephant trunks, that, being severed, lay scattered
still holding the weapons. (40) With the eyes of
Canto 8 29
their own heads fallen there the soldiers could still
see the trunks and raised arms with weapons com¬
ing after them on the battlefield.
(41) Bali attacked the great Indra with ten arrows,
Airavata, his carrier with three arrows, his four
guardians [soldiers on horseback] with four arrows
and the driver of the elephant with one arrow. (42)
Indra skilled as he was, in a quick response imme¬
diately cut the arrows rushing towards him to
pieces with a different type of very sharp arrows
[bhallas] and smiled about the fact that the enemy
did not reach him. (43) Observing what a martial
expert he was he, enraged, took the sakti weapon
up but that torch of blazing fire was, still in his
hand, shattered by Indra. (44) But whether he next
tried the lance, the barbed missile, the javelin or
the sword, they were all cut to pieces by the
mighty one. (45) Oh master of men, the Asura
then produced a demoniac illusion because of
which he vanished and a huge mountain appeared
above the heads of the Sura warriors. (46) In order
to minimize the enemy forces, big trees ablaze in a
forest fire rained down from it as also sharp
pointed stones. (47) Big snakes, scorpions and
other poisonous creatures came down as also li¬
ons, tigers, boars and great elephants that crushed
everything. (48) Many hundreds of stark naked
carnivorous demonesses and demons, oh Ruler,
each holding a trident, yelled 'Pierce them, cut
them to pieces!' and such. (49) Next big, deeply
rumbling clouds harassed by the wind were seen
in the sky that with claps of thunder released em¬
bers. (50) The Daitya created a huge terrifying
conflagration resembling Samvartaka [the fire at
the end of time] that was carried by the blasting
wind to burn the demigod warriors. (51) Thereaf¬
ter, for everyone to see, a sea appeared agitated all
over with waves blown up by the wind into a for¬
midable whirlpool. (52) The Sura warriors thus
lost their courage, daunted as they were by the
creation of the illusory atmosphere as was pre¬
sented in the fight by the invisible Daityas, those
experts in illusion. (53) Not knowing anymore
how to respond to that, oh King, the followers of
Indra meditated upon the Supreme Lord, the Crea¬
tor of the Universe who right there appeared be¬
fore them.
(54) He with the yellow dress and the lotus petal
eyes whose feet rest upon the shoulders of Garuda,
then became visible with His eight arms and
weapons, the Goddess of Fortune and His invalu¬
able Kaustubha gem, His helmet and His earrings,
all brilliantly exhibited. (55) The moment He ap¬
peared, the illusory manifestations of the false
works of the Asura were immediately curbed by
the superior power of the greatest personality of
all. Just as it happens with dreams when one
wakes up, all dangers are vanquished when the
remembrance of the Lord has arrived. (56) When
the demon Kalanemi who was carried by 'the en¬
emy of the elephants' [the lion] saw Him on the
battlefield who was carried by Garuda, he threw a
whirling trident at Him. Directed at Garuda's head
it was seized with ease by the Lord of the Three
Worlds, whereupon the enemy together with his
carrier with the same weapon was killed by Him.
(57) The very powerful Mall and Sumall fell in the
battle when their heads were severed by His
cakra. Thereafter the enemy Malyavan lost his
head by the disc of the Original Personality when
he, with a pointed club and roaring like a lion, at¬
tacked the king of the birds [Garuda].'
Chapter 11
The Danavas Annihilated and Revived
(1) Sri Suka said: 'When thereafter by the grace of
the Supreme Personality the Suras had regained
their spirits, Indra, Vayu and the others without
hesitation resumed the fight against the troops who
formerly had driven them back in the battle. (2)
When the so very mighty Indra angry with the son
of Virocana [Bali] took up his thunderbolt, all his
people cried: 'Alas, alas!' (3) He who sober and
well equipped moved about on the battlefield was
by him who carries the thunderbolt opposed and
rebuked as follows: (4) 'You cheater, you fool,
with your magic you try to be of control and win
with illusions, you try to conquer us who have
mastered the illusion, as if we were children
whose possessions you can take by diverting their
attention! (5) Those who desire to advance and be
free by deceptive means, such enemies of the
gods, I bring down, such fools I deny the positions
30 Snmad Bhagavatam - The Story of the Fortunate One
they have taken. (6) I am the one who today will
put an end to you and your jugglery by severing
your head with my hundred-jagged thunderbolt.
You wicked soul with your buddies... just step
forward!'
(7) Bali retorted: 'All present here on this battle¬
field are subjected to the rule of time and succes¬
sively acquire with what they do a reputation,
achieve a victory, suffer defeat and find their
death. (8) Because the entire world is moved by
time, an enlightened soul who sees this will not
rejoice or complain. In that sense you all have
pretty much lost your way [compare B.G. 2:
11]! (9) We who manage to control ourselves in
that respect, reject these embarrassing words of
yours that the saintly feel sorry for.'
(10) Nn Suka said: 'After as a valiant hero thus
having chided the mighty Indra, Bali the sub¬
duer of the greatest, attacked him again with
iron arrows on his bow that he drew up to his ear
in the process. (11) The god who thus was derided
by his silver-tongued enemy, did, just like an ele¬
phant that is beaten with a rod, not care about the
lesson he taught him. (12) When the master of de¬
struction [Indra] used the infallible bolt against
him [Bali] he, being struck, crashed with his heav¬
enly vehicle to the ground like a mountain with its
wings being clipped. (13) Seeing that his mate had
fallen his most intimate friend and well-wisher
Jambha stepped forward in solidarity with his hurt
companion. (14) He, a man of superpower riding
the lion, took position with his club and hit Indra
and his elephant with great force on the shoulder.
(15) Struck by the great blow the elephant sank
stunned down to its knees and hit the earth uncon¬
scious. (16) When Indra's driver Matali thereupon
brought his chariot that was drawn by a thousand
horses, he mounted the vehicle and left his ele¬
phant behind. (17) In appreciation of the chariot
driver's service [Jambhasura,] the best of the
Danavas smiled and struck him [the driver] in the
fight with his fire blazing trident. (18) Matali brac¬
ing himself, managed to tolerate the excruciating
pain, but Indra most infuriated decapitated Jambha
with his thunderbolt. (19) When Jambhasura's kin
heard from Narada rsi that he had been slain, Na-
muci, Bala and Paka hurried over there as fast as
they could. (20) With gross insults cursing Indra to
hurt him in the heart, they besieged him with ar¬
rows that rained down like a torrent of rain over a
mountain. (21) The thousand horses of the king of
heaven were assailed by as many arrows that were
all quickly launched at once. (22) With the two
hundred arrows that next to that by Paka all at
once were aimed and released against Matali and
the chariot with all its upkeep, thus a most re¬
markable feat could be witnessed in the battle.
(23) Namuci contributed with fifteen gold-
feathered all-powerful arrows that cutting through
the air made a noise over the field like a thunder¬
cloud full of rain. (24) The Asuras covered Indra
and his chariot driver from all sides with a dense
shower of arrows that covered the sun just like
clouds during the rainy season do [see also 4.10:
13]. (25) Like traders shipwrecked in the middle
of the ocean, the entire assembly of demigods and
their retinue who could not discern him any
longer, bereft of their leader began to wail under
the pressure and intimidation of the superiority of
the enemy. (26) Thereupon did Indra, he who
overpowers the mighty ones, to their delight man¬
age to free himself from the hull of arrows to¬
gether with his horses, chariot, flag and driver,
radiating in all the directions of the sky and the
earth with an effulgence resembling the sun at the
end of the night.
(27) When the godhead saw how his army in the
battle was oppressed by the enemy, he fuming of
anger took up his thunderbolt to kill his oppo¬
nents. (28) Before the eyes of their family mem¬
bers, he then, in order to create fear in them, oh
King, with the bolt severed the heads of the trunks
of Bala and Paka. (29) Namuci witnessing the two
being slaughtered, grieved over them and enraged
made a great attempt to kill Indra, oh lord of men.
(30) With an iron spear hung with bells and deco¬
rated with gold in his hand he strode in fury
against Indra roaring like a lion: 'And now you're
dead' and struck. (31) The lord [of the gods, Indra]
who saw it descending from the sky with great
speed, smashed it to pieces [in its flight], oh King,
while the demon himself from a fuming Indra re¬
ceived the thunderbolt on his shoulder in order to
cut off his head. (32) But the powerful bolt, the
same weapon that in the past by the king of the
Canto 8 31
gods so successfully was used to pierce Vrtrasura
[6.12: 25], could not even scratch his skin. That
defiance of Namuci's neck was an extraordinarily
wondrous thing. (33) With the bolt thus rendered
ineffective Indra became very afraid of the enemy
and wondered: 'What is this? By what superior
force could this to the eyes of everyone so miracu¬
lous thing happen? (34) With this same bolt I for¬
merly cut off the wings of mountains that by those
wings killed people when they with their great
weight descended on earth. (35) Vrtrasura who
was so powerful with the austerities of Tvasta [see
6.9: 11] was killed by it, just as many other power¬
ful characters impervious to all other weapons.
(36) And now that bolt, strong as a brahmastra, is
repelled after being released against a less impor¬
tant demon. Rendered as useless as a rod, I can
wield it no longer.'
(43) Devarsi Narada Muni was by Lord Brahma
sent to the demigods, oh King, to forbid the ones
in power the total annihilation of the Danavas he
saw taking place. (44) Sri Narada said: 'Under the
protection of the arms and the fortune [the god¬
dess] of Narayana you all procured the nectar.
Since you all thus flourished you now must stop
with this fighting!'
a
(45) Suka said: 'Controlling their aggravation
and anger they accepted the words of the sage
and returned, being hailed by their followers, all
to their heavenly abodes. (46) They who had
survived the battle picked up the lifeless body
of Bali [as also the rest of the ones who had
fallen] and all went, with Narada's permission, to
the mountain called Asta. (47) At that place the
ones who had still their limbs and their head were
(37) Indra who this way was la¬
menting, out of the blue was ad¬
dressed by a voice that said: 'With
this Danava it is thus arranged that
he can not be annihilated by anything
dry or wet. (38) He would not die by
something moist or dry because of a
benediction I granted him and there¬
fore, oh Indra, you must think of
some other means to deal with your
enemy.'
(39) After having heard that ominous
voice Lord Indra meditated most at¬
tentively and arrived thereupon at the
insight that foam had to be the means
that was neither dry nor wet. (40)
Thus he forced through Namuci's
throat the weapon that was wet nor
dry, upon which all the sages most
pleased covered the almighty one
with flower garlands. (41) The two
leading singers of heaven Vivavasu
and Paravasu sang hymns, the godly
ones sounded kettledrums and the
heavenly dancers danced in bliss.
(42) Vayu, Agni, Varuna and others
nevertheless vigorously started to
eliminate the other belligerent Asu-
ras, as if they were lions killing deer.
32 Snmad Bhagavatam - The Story of the Fortunate One
by Sukracarya [4.1: 45, 6.7: 18, 7.5: 1, 7.10: 33]
resuscitated by means of his knowledge of the
Samjlvanl prayer, his science of reanimation. (48)
Also Bali was brought back by the touch of Uana,
but despite the fact that he was defeated, he with
his experience in worldly affairs did not lament [it
to regain] his memory and senses.'
Chapter 12
Lord Siva Prays to See MohinI Murti,
Gets Bewildered and Restores
(1-2) The son of Vyasa said: 'When the one riding
the bull [Siva] heard how Lord Hari had assumed
the form of a woman [8.9] in order to enchant the
Danavas and had caused the Suras to drink the
nectar, he mounted his bull and went together with
his goddess [Uma] and surrounded by his ghosts
to the abode of MadhusOdana [Visnu] to see Him.
(3) The Supreme Personality welcomed him cor¬
dially with all due respect and when Lord Bhava
and Uma were comfortably seated, Siva offered
Lord Hari his obeisances and with a smile spoke
the following words.
(4) Sri Mahadeva [Siva] said: 'Oh God of Gods,
oh All-pervading Lord and Master of the Universe
who are the universe, for all forms of existence
You are the true self, the soul and therefore You
are the Supreme Controller. (5) Of what exists in
the beginning, in the middle and the end of this
creation, of the 'I' and of the rest [of the world of
'mine'] outside of it, You my Lord, are the Inex¬
haustible Truth of Brahman, the Absolute Spirit
free from these differences. (6) Those who are
wise and free from personal objectives desire the
supreme welfare, worship Your lotus feet and for¬
sake their attachments in both respects [concern¬
ing this life and a life hereafter], (7) You as the
cosmic complete of eternal life beyond the [influ¬
ence of the] modes, as the One free from grief
perpetually residing in bliss, are changeless and
exist apart from all in existence while You are eve¬
rything that exists. You as the cause of the rise and
maintenance of this universe, are the Self and
Master of all self control, the Independent One
upon whom all others depend [see also B.G. 9:
15]. (8) You the One present as a temporal as also
an eternal manifestation, are Yourself without that
duality because You in this world do not differ as
for substance, just as gold does not differ from the
gold in the different forms it may have. Out of
ignorance people have different notions about
You, differences that are created by the modes
whereas You do not depend on those physical in¬
essentials [see also B.G. 7: 4-5]. (9) Some think of
You as the Supreme Spirit, some consider You to
be dharma, some say that you are the Original Per¬
son, the Supreme Controller beyond cause and
effect while others think of You as the Transcen¬
dence endowed with nine potencies [see 7.5: 23-
24]. Still others think of You as the independent
and imperishable Supreme Personality. (10) Nei¬
ther me nor the man endlessly living in the beyond
[Brahma], nor the sages headed by Marlci really
know the one [You] who has created this universe,
even though we [know that we] generated from
goodness. And what to say about the Daityas and
the other mortal beings, oh Lord whose hearts
constantly being bewildered by maya are moved
by the lower [motives of passion and ignorance,
see B.G. 2: 45], (11) As the air that enters us as
also is present in the sky, You are involved and
free at the same time, and do, from Your presence
as the all-pervading one, know everything about
the creation, maintenance and resolution of this
world in its entirety, about the living beings and
their endeavors and about everything that moves
and not moves. (12) I have seen all kinds of
avatciras of You in various pastimes displaying
Your qualities. I, Siva, would like to see the incar¬
nation of You in which You assume the body of a
woman. (13) We have come here very eager to see
with our own eyes the form of the incarnation that
captivated the Daityas and fed the Suras with the
nectar.'
(14) Sri Suka said: 'Visnu, the Supreme Lord thus
being asked by the one holding the trident in his
hand, smiled and gave Giria ['the man of the
mountain'] a reply of deep significance. (15) The
Supreme Lord said: 'In the interest of the Suras I
deemed it necessary to bewilder the Daityas who
had taken away the vessel filled with nectar and
assumed thereto the form of a beautiful woman.
Canto 8 33
(16) I shall now, oh best of the enlightened ones,
show you who long to see it, this object of adora¬
tion that is so very much appreciated by those who
are led by lust.'
(17) Sri Suka continued: 'Having said this Lord
Visnu immediately disappeared from the sight of
His company, leaving Siva and Uma with their
eyes spying everywhere. (18) Thereupon they saw
on a beautiful spot in the forest a delightful
woman who, wearing a shining sari with a belt
around Her hips, in the midst of pink leafed trees
and all sorts of flowers was engaged in playing
with a ball. (19) With her bouncing the ball Her
beautiful breasts and Her garlands vibrated along
that because of their weight waved to Her fragile
waist with every step She made here and there
with Her feet as red as coral. (20) Her
eyes anxiously followed the ball that was
restlessly moving in all directions, She
had glittering earrings on Her ears and
gleaming bluish hair that decorated the
cheeks of Her radiating face. (21) Striking
the ball with Her right hand Her hair
slackened while She with Her left hand
charmingly tried to keep Her loosening
sari together. The spiritual potency [of the
Lord] thus captivated everyone in the uni¬
verse [compare B.G. 7: 14]. (22) Seeing
Her thus playing with the ball and sending
a hardly noticeable bashful smile, the god
was bedazzled by the glances of the rav¬
ishing beauty. Under Her spell not being
able to keep his eyes off Her, he could no
longer think of himself nor of the nearby
Uma or his associates [compare 5.5: 8].
(23) When the ball once jumped far away
from Her hand in Her pursuit, directly
before the eagerly following eyes of Siva,
the tine dress and belt blew away that
covered the woman. (24) Thus seeing the
complete of Her well-formed glory so
pleasing to the eye, Siva thought that She
thereupon giving him a look, indeed
would fancy him. (25) Because of Her
actions and smiles he, bereft of good
sense, was perturbed and shamelessly
went after Her, despite the fact that
BhavanI witnessed what happened. (26)
The completely naked woman saw him coming
and most embarrassed with a smile ran here and
there to hide behind the trees. (27) Lord Siva,
Bhava, distracted by his senses, fell victim to lust
like he was a male elephant running after a she-
elephant. (28) Speeding after Her he caught Her
by the braid of Her hair and pulled Her close
against Her will to embrace Her. (29-30) She, the
she-elephant, with Her hair scattered being cap¬
tured by him, the bull that was the Lord's devotee,
squirming like a snake managed to free Herself,
oh King. Having escaped from the tight grip of
the Lord of the demigods She ran quickly away,
with Her heavy hips so expressively exhibiting the
illusory potency of the Lord. (31) Like being
haunted by the devil Rudra engaged in the pursuit
of Him whose acts so wondrously were taking
34 Snmad Bhagavatam - The Story of the Fortunate One
place in front of him. (32) Chasing
Her like a mad bull going for a
female, the semen was discharged
of him who never spills his semen
in vain. (33) Each and every place
where his semen fell on the earth,
oh great ruler, those places became
mines for silver and gold. (34) At
the shores of the rivers and lakes,
in the mountains and in the forests,
in the gardens and wherever the
sages were living, Lord Siva
was present. (35) With his se¬
men discharged he, oh best of
kings, understood that he per¬
sonally had been fooled by the
illusory potency of the Lord and
therefore he refrained from
chasing the illusion any longer.
(36) Thus convinced of his own
greatness and the greatness of the
Soul of the Universe who is of an
unlimited potency, he did not con¬
sider what had happened that sur¬
prising. (37) Seeing that he was
not perturbed or ashamed about it,
MadhusQdana very pleased with that assumed His
male form again and spoke.
(38) The Supreme Lord said: 'I wish you all good
fortune, oh best of the demigods. With Me appear¬
ing as a woman, you were spontaneously en¬
chanted by My external potency, yet you remain
firmly fixed in your self. (39) Once being drawn
by the senses, which person other than you can
surmount My mayal Those who are unable to con¬
trol their senses have great difficulty to overcome
the material reactions that overwhelm them. (40)
The moment one [living] with the time and all its
different elements, is joined with Me in the form
of Eternal Time [or the pure Time Spirit], that illu¬
sory energy of the modes of nature [the goddess
Durga in sum*] will no longer be able to bewilder
you.'
(41) Sri Suka said: 'Thus complimented by the
Supreme Personality of Godhead with the
Srlvatsa-mark on His chest, oh King, Siva circu¬
mambulating Him took leave of Him and together
with his associates turned back to His abode. (42)
Oh descendant of Bharata, the mighty Lord Bhava
then in jubilation addressed his wife BhavanI who
by the sages is accepted as an integral part of the
illusory potency of the Lord: (43) 'Oh, did you see
how I myself, against my will, despite being the
best of all His portions, got bewildered by Her, the
illusory energy of the Unborn Supreme Person of
the Demigods? Do I have to speak of others then
who totally depend on the material illusion? (44)
When I ceased with a yoga practice that took a
thousand years, 1 was approached by you to in¬
quire after Him [upon whom 1 was meditating].
He indeed is the One who is now personally pre¬
sent here as the Original Personality beyond the
grasp of the Vedas and the grip of time.'
(45) Sri Suka concluded: 'I thus spoke to you my
best one, about the prowess of Sarnga-dhanva
[Visnu with His bow] who [as Karma] held the
great mountain on His back for churning the
ocean. (46) He who takes time to recite or to listen
Canto 8 35
to this [story], will never be disappointed in his
endeavor because the description of the qualities
of Uttamaloka, the One Praised in the Scriptures,
puts an end to the misery of one's material exis¬
tence. (47) For the One who is not understood by
the godless ones, for the feet that are known by the
devotees of surrender, for Him who only allowed
the immortals to drink from the nectar that was
produced from the ocean, for Him who appearing
in the disguise of a young girl captivated the ene¬
mies of the gods, for Him who fulfills the desires
of the devotees, I bow myself down [compare
B.G.9: 29-34].'
*: SvamI Prabhupada quotes:
‘srsti-sthiti-pralaya-sadhana-saktir eka chayeva
yasya bhuvanani bibharti durga’ [Bs. 5.44]
The entire cosmos is created by Durga in coopera¬
tion with Lord Visnu in the form of kala, time.
This is de version of the Vedas. (Aitareya
Upanisad 1.1.1-2).
Chapter 13
Description of Future Manus
A /
(1) Sri Suka said: 'Now hear from me about the
children of the son of Vivas van, the present Manu
who is known in the world as Sraddhadeva. He is
the seventh one [we are now in the twenty-eighth
yuga of him who is also known as Vaivasvata
Manu]. (2-3) The ten sons of Manu are known as
Iksvaku, Nabhaga, Dhrsta, Saryati, Narisyanta,
Nabhaga [or Nrga] and Dista as the seventh one.
Then, oh chastiser of the enemy, there are TarOsa
[or KarQsaka], Prsadhra and Manu's tenth son who
is known as Vasuman [or Kavi, see also 9.1: 11-
12]. (4) Oh King, the Adityas, the Vasus, the Ru-
dras, the Vivedevas, the Maruts, the Asvins and
the Rbhus are the demigods [during this period]
and Purandara is their Indra. (5) Kasyapa, Atri,
Vasistha, Vivamitra, Gautama, Jamadagni and
Bharadvaja are known as the seven sages. (6) The
appearance of the Supreme Lord Visnu that took
place during this period was the one of Lord
Vamana. He was the youngest Aditya bom from
mother Aditi and father Kasyapa Muni. (7) I
briefly described the seven periods of the Manus,
let me also tell you about the future Manus en¬
dowed with the powers of Visnu [see 8.1 & 8.5].
(8) Sarhjna and Chaya, the two wives of Vivasvan
who were the daughters of Visvakarma, oh King, I
both described to you previously [see 6.6: 40-41],
(9) Some mention a third wife of Vivasvan:
Vadava. Of the three of them there were of Samjna
three children bom - a daughter Yarn! and the sons
Yama and Sraddhadeva. Now hear about the chil¬
dren of Chaya. (10) There was Savarni [a son],
the daughter Tapatl who later became the wife of
king Samvarana and Sanaicara [Saturn] who was
the third one. The two Avins were the sons born
from Vadava. (11) When the eighth period arrives
Savarni will become the Manu. The sons of
Savarni, oh ruler of man, are Nirmoka, Virajaska
and others. (12) The Sutapas, the Virajas and the
Amrtaprabhas will belong to the demigods and
Bali, the son of Virocana, will become the Indra.
(13) Having donated the entire universe to Visnu
who begged him for three steps of land, he [Bali]
will achieve the post of Indra. He will thereafter
renouncing achieve the perfection of life. (14) He,
Bali, bound by the Supreme Lord, was as a token
of His appreciation again favored with the king¬
dom of Sutala where situated he today still occu¬
pies a position more opulent than the one of Indra
in heaven. (15-16) Galava, Dlptiman, Parasurama,
Asvatthama, Krpacarya, Rsyasrriga and our father
Vyasadeva, the incarnation of the Lord [as a phi¬
losopher] will, because of their yoga practice, be
the seven sages during the eighth manvantara.
They at present are engaged in their respective
hermitages, oh King. (17) Sarvabhauma, the Lord
and Master [over the world] will, fathered by De-
vaguhya, be bom from Sarasvatl and take away by
force the lands of Purandara [Indra] and give them
to Bali.
(18) Daksa-savami, the ninth Manu, born as the
son of Varuna, will have Bhiitaketu, Dlptaketu and
others as his sons, oh King. (19) The Paras, the
Marlcigarbhas and others will be the demigods,
the king of heaven will be known as Adbhuta and
the seven sages of that period will be headed by
36 Snmad Bhagavatam - The Story of the Fortunate One
Dyutiman. (20) Rsabhadeva, a partial
incarnation of the Supreme Lord, will,
with Ayusman as His father, take birth
from the womb of Ambudhara.
Adbhuta will because of Him enjoy all
opulence of the three worlds.
(21) The tenth Manu will be Brahma-
savarni, son of Upaloka. His sons will
be BhOrisena and others and the twice-
born ones will be headed by
Havisman. (22) Havisman, Sukrta,
Satya, Jaya, Marti [and others] are the
[seven] sages during that period, the
Suvasanas, the Viruddhas and others
will be the demigods and Sambhu will
be the controller of the Suras [the In-
dra]. (23) One of the Supreme Lord's
plenary portions, Visvaksena, will take
birth from the womb of VisucI in the
home of Visvasrasta and will make
friends with Sambhu.
(24) Dharma-savarni will be the elev¬
enth Manu to appear in the future.
This self-realized soul will have Saty-
adharma and others as his ten sons.
(25) The Vihangamas, Kamagamas
and Nirvanarucis are the demigods
then and Vaidhrta will be their Indra.
The seven sages are Aruna and others.
(26) A partial incarnation of the Lord
known as Dharmasetu will be bom from the womb
of Vaidhrta as the son of Aryaka and will rule the
three worlds.
(27) Rudra-savarni, oh King, will appear as the
twelfth Manu and Devavan, Upadeva and De-
vasrestha and others will be his sons. (28)
Rtadhama will be the Indra for that period, the
demigods will be headed by the Haritas and Ta-
pomQrti, Tapasvl, Agnldhraka and others will be
the sages. (29) The mighty Svadhama, a partial
incarnation of the Lord who Satyasaha will beget
by Sunrta, will rule that period of Manu.
(30) The self-realized soul Deva-savarni will be
the thirteenth Manu and Citrasena, Vicitra and
others will be his sons. (31) The Sukarmas and
Sutramas will become the demigods, Divaspati
will be the Indra and Nirmoka and Tattvadarsa and
others will be the sages then. (32) Yogevara, a par¬
tial incarnation of the Lord, will appear from the
womb of Brhatl as the son of Devahotra and will
endeavor for the sake of Divaspati [the Indra].
(33) Indra-savarni will be the fourteenth Manu
and from his semen Uru, Gambhlra, Budha and
others will be born. (34) The Pavitras and
Caksusas will be the demigods, Suci will be the
king of heaven and Agni, Bahu, Suci, Suddha,
Magadha and others will be the ascetics. (35) For
that period, oh great king, the Lord will appear in
the womb of Vitana as Brhadbhanu, the son of
Canto 8 37
Satrayana, in order to promote all spiritual activi¬
ties.
(36) Oh King, the estimated time of the past, the
present and the future of these fourteen Manus 1
have described to you, covers a thousand mahayu-
gas or one kalpa [one day of Brahma, see also pic¬
ture]
Chapter 14
The System of Universal Management
(1) The king said: 'Oh great sage, can you please
describe to me the activities in which all these
Manus and the others are engaged during each
manvantara and who prescribes them?'
(2) The rsi said: 'Oh King, the Manus and all their
sons, the sages, the Indras and the godly ones no
doubt all resort under the rule of the Original Per¬
son. (3) The Lord of Sacrifice Yajna
and the other incarnations of the Su¬
preme Personality I already discussed,
oh King, constitute the lead followed
by the Manus and others in charge of
the universal affairs. (4) In disregard
of the penance as [exemplified] by the
sages, in the course of a mahdyuga
the Vedic instruction is lost that pro¬
motes the sandtana dharma [the cus¬
tomary Vedic duties according to
status and vocation, see also 3.12: 41],
(5) With that in mind the Manus are
engaged for as long as they are pre¬
sent in this world, in directly estab¬
lishing this fourfold dharma as in¬
structed by the Lord, oh ruler of man
[see also B.G. 4: 1], (6) Till the end
of the era the rulers of the universe
[the heirs of Manu] execute that or¬
der just as the demigods and the
other divisions of enjoyers of the
results of the sacrifices do this [see
also B.G. 4: 2]. (7) Indra maintains
all the places of the three worlds by
providing all the rain that the world
needs and [thus] enjoys the excel¬
lent opulence of the three worlds that is given
by the Supreme Lord. (8) In every yuga the Lord
assumes the forms of liberated persons [the per¬
fected ones or the Siddhas] to explain the tran¬
scendental knowledge, He assumes the forms of
great saints [rsis] to explain what karma entails
[performing rituals] and He assumes the forms of
great lords of yoga in order to teach the science of
unifying in consciousness. (9) In the form of the
founding fathers [the Prajapatis] He creates off¬
spring, to annihilate the miscreants He assumes
the form of kings and in the form of time He is
there to put an end to everything that grew differ¬
ent following the modes of nature. (10) People
who under the influence of mdyd are bewildered
by the illusion of His names and forms and [ap¬
proach Him with] different views [darsanas] are
looking for Him but cannot find Him [compare
B.G. 18: 66]. (11) With all these changes [of the
Manus in so-called vikalpas ] that I described as
taking place in one day of Brahma [one kalpa ] I
v5b
38 Snmad Bhagavatam - The Story of the Fortunate One
[thus] reported about the fourteen manvantaras the
scholars speak about.'
Chapter 15
Bali Maharaja Conquers the Heavenly
Places
(1-2) The king said: 'Why did the Lord, the Con¬
troller of all living beings, like a poor man beg
Bali for three steps of land and why did He fetter
him notwithstanding his donation? We very much
would like to understand all this begging of the
Controller who is so complete in Himself and the
arrest of Bali in spite of his innocence.'
(3) Sri Suka said: 'Bali being defeated by Indra
and deprived of his opulence and his life [see
8.11], was resuscitated by the followers of Bhrgu
[Sukracarya and his pupils]. He [then] as a great
soul and disciple proved his respect for them by
offering in full surrender everything he had. (4)
The brahmin followers of Bhrgu who enjoyed a
great authority, very pleased with him who wanted
to conquer the heavenly places [of Indra] engaged
him in a sacrifice called Visvajit. For that purpose
they first according to the regulations subjected
him to a great purification ritual [abhiseka], (5)
From the blazing fire that was worshiped with ob¬
lations of ghee, a brilliant chariot appeared drawn
by horses with the same color as those of Indra
[yellow]. It was covered with gold and silk and
was adorned with a banner marked with a lion. (6)
There was a special gilded bow, two quivers with
an inexhaustible supply of arrows and a celestial
armor. His grandfather [Prahlada] donated a gar¬
land of never fading flowers and Sukracarya gave
him a conch shell. (7) After he on the advice of the
brahmins had performed the ritual and thus by
their grace had obtained the fighting gear, he cir¬
cumambulated the scholars, offered his obeisances
and with due respect bade Prahlada Maharaja
farewell. (8-9) Next having ascended the divine
chariot that was donated by Sukracarya, the great
charioteer, decorated with his garland, covered by
his armor and equipped with his bow, took up a
sword and quiver of arrows. With his golden ban¬
gles on his arms and the rings in his ears that glit¬
tered with their sapphires, he from his elevated
position on the chariot shone like the fire of wor¬
ship on an altar. (10-11) Surrounded by his men
and the other Daitya leaders equal to him in opu¬
lence, strength and beauty, they seemed to drink in
the sky and burn the directions with their looks.
Having gathered the greatest Asura warriors they
went to the supremely wealthy capital of Indra,
making the earth tremble under their feet.
Canto 8 39
(12) That place was most agreeable with orchards
and gardens - like the beautiful Nandana garden -
full of pairs of chirping birds, madly humming
bees and eternal trees with branches overladen
with leaves, flowers and fruits. (13) They were
crowded with groups of swans, cranes, cakravaka
birds, ducks, lotus flowers and beautiful, sporting
women protected by the godly ones. (14) The ever
worshipable river goddess surrounded the city
with trenches filled with celestial Ganges water
outside of the parapeted ramparts in the color of
fire. (15) The gates that gave access to the city
made of marble, the doors [of the houses] covered
by golden plates and the many, carefully laid out
public roads, were all constructed by Visvakarma.
(16) It was replete with assembly houses, court¬
yards, roads, and countless opulent palaces. The
crossroads were constructed with natural stone and
had sitting places adorned with pillars and coral.
(17) In that city one found the most beautiful, ever
young women glittering like the flames of a fire,
who cool, warm, round breasted and well deco¬
rated, always wore impeccably clean clothes. (18)
The breezes blowing in the streets carried the fra¬
grance of the fresh aromatic flowers that had
slipped down from the hair of the demigod
women. (19) The divine sweethearts passed on the
streets through the white fragrant smoke of the
aguru incense that was burned behind the win¬
dows with golden filigree. (20) There were cano¬
pies strewn with pearls and gold, a variety of flags
that adorned the domes of the palaces and pea¬
cocks, pigeons and bees that vibrated their sounds.
The women in their heavenly buildings sang
thereto in chorus about their happiness. (21) The
city with all its brilliance so beautiful and pleasing
with all the singing of the Gandharvas, the solo
instruments, the dancing and the sounds of flutes,
vlnas, drums, conch shells and kettledrums all per¬
fectly in tune, defeated the splendor of beauty per¬
sonified. (22) No godless people roamed the
streets there, no one was envious or of violence
against other creatures, no one cheated and no one
was of false prestige, lust or greed. All who moved
around there were completely free from all of that.
(23) And it was that city of God that from the out¬
side on all sides was attacked by him, the com¬
mander of the troops provided by Sukracarya, who
loudly resounding his conch shell created fear
among all the ladies protected by Indra.
(24) Indra facing the situation understood Bali's
fervent zeal and addressed with the following
words the spiritual master [Brhaspati] in the com¬
pany of the godly ones: (25) 'Oh my lord, who
gave Bali, our enemy from the past, the great fer¬
vor and prowess I am afraid we are unable to
withstand? (26) There is no one to be found who
can counter this [opposition of Bali], It is as if he,
having risen like the fire at the end of time, with
his mouth wants to drink in and lick up the whole
world and with his vision wants to set ablaze all
directions. (27) Please tell us, what is the cause of
the formidable prowess of our enemy and from
where does he derive his energy, strength, grip and
zeal?'
(28) Brhaspati said: 'Oh Indra, I know how your
enemy could rise against you. He derives his
power from being a disciple of the mighty brah¬
mins who are the followers of Bhrgu. (29) Being
that powerful this strong man cannot be defeated
by someone like you or by anyone belonging to
you. Except for the Supreme Controller, the Lord,
no one will be able to vanquish him now that he is
endowed with a superior spiritual strength. To op¬
pose him is just as useless as to oppose the lord of
death. (30) You must therefore all give up your
place in the heavenly kingdom, leave and go else¬
where to await the time your enemy has to face his
reverse. (31) He who now is so utterly mighty,
arising by the brahminical power invested in him,
will by insulting the same power find his demise
together with all his friends and helpers.'
(32) Thus being advised by their spiritual master
on what they had to do, they who were the gods
who could assume any form they liked, gave up
their heavenly kingdom and departed. (33) When
the gods thus had left, Bali, the son of Virocana,
took hold of the city where the residents of heaven
had their stay and brought the three worlds under
his control. (34) Because he was their disciple the
followers of Bhrgu, who were very pleased with
the conqueror of the universe, told him to devote
himself to a hundred [ asvamedha ] horse sacrifices.
(35) From performing those sacrifices his fame
40 Snmad Bhagavatam - The Story of the Fortunate One
spread in all directions of the three worlds so that
he shone with a glory equal to that of the moon.
(36) From winning the favor of the twice-born
ones he, in enjoying an opulence and prosperity
like that of the demigods, deemed himself most
happy with all that he had conceived and done so
greatly.'
Chapter 16
Aditi Initiated into the Payo-vrata Ce¬
remony, the Best of All Sacrifices
(1) Sri Suka said: 'As soon as her sons thus had
yielded to the Daityas, their mother Aditi began to
lament helplessly over the loss of the heavenly
kingdom. (2) When one day the mighty sage
Kasyapa [her husband] after a long time came out
of his samadhi [yogic trance], he went to her quar¬
ters that he found sad and joyless. (3) After he re¬
spectfully was welcomed by Aditi and had ac¬
cepted a sitting place, he addressed her thoughtful
of her depression as follows, oh best of the Kurus.
(4) 'Has something unfortunate happened in rela¬
tion to the brahmins, oh gentle one or do you have
difficulty with the dharma in the world of today or
with the people around you who are subjected to
the whims of death? (5) Or, my dearest princess,
has something gone awry with the religion, the
finances or the fulfillment of your desires in this
household life which even joins those who fail to
do yoga? (6) Or were there perhaps unexpected
guests in your home, overly attached family mem¬
bers whom you could not offer a proper welcome
and then walked out on you? (7) A home that not
even welcomes uninvited guests by offering them
a glass of water is, abandoned by them, nothing
more than a jackal's den. (8) Or have you during
the time of my absence, oh finest one, out of a sad
mind forgotten about your oblations of ghee in the
fire, my sweet wife? (9) When an attached house¬
holder is of worship, when he performs pujd, he
will achieve the fulfillment of all his desires and
attain heaven, for it are the brahmins and the fire
that are the mouth of Visnu, of Him who is the
heart and soul of all God-conscious people [com¬
pare B.G. 9: 26], (10) Are your sons all faring
well, oh broadminded lady? I can tell that you are
worrying about something.'
a
(11) Sri Aditi said: 'Oh brahmin, all is well with
the twice-born ones, the cows, the dharma and the
people around me. Your household is the best
place for caring about the three goals of life
[kdma, artha, dharma] my dear husband. (12) The
fire, the guests, the servants and the beggars were
all treated as should. By constantly thinking of
you, oh brahmin master, nothing was missed. (13)
Oh my lord, what desire of mine would not be
fulfilled with in my heart your good self as the
founding father and the reminder of dharma? (14)
Even though the Supreme Controller takes care of
the devotees [especially], oh my lord, you in your
goodness, from the Asura on, are equal-minded
towards each who originating from either your
body or your mind, is gifted with one of the three
qualities of goodness, passion or slowness, oh son
of Marlci [compare B.G. 4: 11 and 9: 29]. (15)
Therefore, oh controller, consider the welfare of
me, your servitor. We are now, oh gentle one, be¬
cause of our enemies bereft of our opulence and
residence. Please protect us, oh master! (16) Ex¬
iled by the very same powerful enemies that took
away all of our opulence, beauty, reputation and
homes, I have drowned in an ocean of trouble.
(17) Oh saintly man, best of our well-wishers, be
so kind to consider our good fortune so that my
offspring may regain all that we have lost.'
(18) Sri Suka said: 'This way being beseeched by
Aditi he said with a smile to her: 'Oh how power¬
ful is this maya of Visnu because of which the en¬
tire world is caught in emotional bondage. (19)
What is this material body made of the elements?
It is not the soul. And what is this soul transcen¬
dental to the material world? Who are they, the
husband and the children [to whom one is tied]
because of one's bewilderment [see B.G. 2: 13,
5.5: 1, 7.5: 31]? (20) Exercise respect for
Vasudeva, the spiritual master of the entire world,
the Original Person Janardana, He who, residing
in the core of everyone's heart, defeats all ene¬
mies. (21) He, the Lord merciful to the poor will
fulfill your desires. I think that nothing compares
to the devotional service unto the Supreme Lord, it
never fails [see also 2.3: 10].'
Canto 8 41
A
(22) Sri Aditi said: 'Oh brahmin what are the rules
I have to follow to please the Lord of the Universe
so that what I would like by His grace actually
will be fulfilled [see also B.G. 7: 16]? (23) Oh
husband, oh best of the twice-born ones, teach me
the vidhi, the regulative principles [or method] for
making sacrifices for the Lord [see 1.17: 24 and
3.11: 21], so that the Godhead will soon be
pleased with me, now lamenting with all my sons:
A
(24) Sri Kasyapa said: 'I will explain to you the
code of conduct that satisfies Kesava and about
which the almighty one bom on the lotus
[Brahma] spoke when I, desiring to beget off¬
spring, asked him this question [see B.G. 4: 2].
(25) During the bright half of the month Phalguna
[February/March] one should for twelve days [till
DvadasI] respect the vow to drink only mi lk
[payo-vrata] and filled with supreme devotion, be
of worship unto the Lotus eyed One [see also 7.5:
23-24]. (26) When the moon is dark one should
smear oneself with the dirt dug up by a boar - if
available - and enter a stream of water chanting
this mantra: (27) 'Oh divine mother [earth], you
were lifted from the bottom of the ocean on the
tusk of Lord Varaha who was looking for a footing
[see 3.13: 30]. Can you please wash away all my
sins [and their reactions]? I offer you my obei¬
sances.' (28) After having finished the daily obser¬
vances, the Divinity should be worshiped in one's
shrine with full attention for the deities [see also
7.14: 39-40], the altar, the sun, the water, the fire
and the guru [see also 7.14: 39-40]: (29) 'I offer
my respectful obeisances unto You, oh Supreme
Lord, oh Original Personality and Best One of All
residing in the heart of all living beings, oh
Vasudeva, omnipresent witness. (30) My rever¬
ence unto You, the Unseen One, the Transcenden¬
tal Person of the Primal Reality, the knower of the
twenty-four elements [see glossary] and the origi¬
nal cause of the analytic order of yoga. (31) My
respects unto You, the Enjoyer of the three types
of rituals [of karma, jnana and updsand or bhakti,
or fruitive work, spiritual knowledge and devo¬
tional service] with Your two heads [of prdyaniya
and udayamya, the beginning and the end of the
sacrifices], three legs [ savana-traya , the three
daily soma libations to solar time], four protruding
horns [the Vedas to the bull of dharma] and seven
hands [the chandas, ways of pleasing, mantras like
the Gayatrl, see also 5.21: 15], my obeisances unto
the embodiment of all knowledge. (32) 1 honor
You appearing as Siva or Rudra, You as the reser¬
voir of all potencies and all insight. My obeisances
unto the Supreme Master of all living beings. (33)
My reverence for You as Hiranyagarbha [Brahma],
the source of all life and the Supersoul of the Uni¬
verse, I bow for You, the cause of the unification
of consciousness in yoga. (34) My esteem for You,
the Original Godhead and Overseer of all. I offer
You my respects who as Nara-Narayana Rsi as¬
sumed the form of a human being, that Lord I of¬
fer my obeisances. (35) You, as blackish as a ma-
rakata gem [a kind of emerald], You the Controller
of LaksmI and the Killer of Kel, You clad in yel¬
low, I again and again offer my respects. (36) You
are to all entities the Bestower of all Benedictions,
the Most Worshipable One and the Best of all
Blessings and for that reason wise people worship
the dust of Your feet as the source of all happiness.
(37) He for whose sake all the gods and the God¬
dess of Fortune desirous of the fragrance of His
lotus feet are engaged in devotional service, may
He, the Supreme Lord, be pleased with me.'
(38) By chanting these mantras, one should with
faith and devotion be engaged in calling for the
Master of the Senses Hrslkesa and honor Him in
every respect with the help of the necessities of
worship. (39) This way honoring Him with in¬
cense, flowers, etc., one should bathe the Almighty
One with milk and dress Him and give Him a sa¬
cred thread and ornaments. After touching [or of¬
fering] the water for washing the lotus feet one
should [again], with fragrance and smoke and
such, be of worship with the twelve-syllable man¬
tra [ 'om namo bhagavate vdsudevaya' see also
6.8: 3 and 4.8: 53]. (40) After offering rice cooked
in milk with ghee and molasses to the deity - if
available - , one should offer oblations in the fire
chanting the same mantra. (41) Thus having wor¬
shiped the deity with also offering betel nuts with
spices, the food of the sacrifice [prasada ] should
by the offerer himself be offered to the devotee of
the Lord to eat, with water for washing his hands
and mouth. (42) After repeating the mantra one-
hundred-and-eight times [doing japa ], one should
42 Snmad Bhagavatam - The Story of the Fortunate One
offer various prayers unto the Greatest One, next
circumambulate Him and then pay one's respect
by prostrating oneself joyously. (43) When one in
acceptance has taken the remnants of the sacrifice
to one's [fore-] head and then has deposited them
in a sacred place, minimally two men of learning
and merit [brahmins] should be fed with sweet
rice. (44-45) Properly having honored them one
next with their permission with friends and rela¬
tives may eat the remnants of the prasada. From
the first day on one of course at night should ob¬
serve celibacy for the duration of the payo-vrata
in which one early in the morning, as is described
after having bathed, closely following the vidhi
bathes [the murti] with milk. (46) With drinking
[milk] only following this vow one should with
faith and devotion continue with the worship of
Visnu, as stated offering oblations in the fire, as
also be faithful to the obligation of feeding the
brahmins. (47) One should pro¬
ceed this way with the 'vow of
drinking only' day after day, for
the full twelve days worshiping
the Lord with fire sacrifices be¬
fore the deity and pleasing the
twice-born ones [and one's kin]
with food. (48) Beginning with
the day of pratipat ['running to
meet'] until the thirteenth day of
the bright half of the month, one
should observe celibacy, sleep on
the floor and bathe three times a
day. (49) Depending on
Vasudeva as the supreme resort,
one should refrain from great and
small sensual pleasures, from
discussing trivial subjects and
from violence towards all living
beings.
(50) Next on the thirteenth day
proceeding in accordance with
the regulations as laid down in
the scriptures, the Almighty One
[Visnu] should be bathed with
five substances [milk, yogurt,
ghee, sugar and honey]. (51-52)
4 By being of good recitation with
the many hymns [or sttkta] for
Lord Visnu who resides in the hearts of all, the
miserly mentality [of not spending] must be given
up with the milk and the grains that were offered
in grand worship. With great attention and with
the offerings of the food that was carefully pre¬
pared to please His person, one thus should wor¬
ship the Original Personality. (53) Try to under¬
stand that when one worships the Lord [visnu-
aradhana ], the spiritual master [the acdrya ] who
is so well versed in the spiritual knowledge and
also the priests, should be satisfied with clothes,
ornaments and many cows. (54) Oh pious lady, the
brahmins and all people assembled there should as
much as possible receive the prasada of the food
of goodness [B.G. 17: 8] that so meticulously was
prepared with milk and ghee. (55) The guru and
the priests should be financially compensated and
the food should by all means even be distributed
to the simpleminded ones and the poor, for also
*
Canto 8 43
they should be rewarded for gathering for the
ceremony. (56) After also having fed all the poor,
the blind, the averse and so on, one should with
that kind of understanding having pleased Lord
Visnu, together with one's friends and relatives eat
from the prasada oneself. (57) With dancing, beat¬
ing drums and songs, reciting mantras, offering
prayers and reading the stories [aloud], one should
from the first day till the last worship the Supreme
Lord.
(58) This instruction that I have now described to
you in great detail concerning the supreme process
called payo-vrata for honoring the Original Per¬
son, was related by my grandfather [Brahma], (59)
Oh greatly fortunate one, now worship with self-
discipline in a pure state of mind the Inexhaustible
Lord Kesava by properly following this process.
(60) Of all religious ceremonies this one is called
sarva-yajna ['the one covering all sacrifices'].
When one, oh good lady, also being of charity
pleases the Lord this way, this sacrifice is under¬
stood to be the very essence of all austerities [*].
(61) Of all possible regulations the one as men¬
tioned is indeed the most direct and best way to
control the senses effectively, for Adhoksaja, the
One beyond the Senses, is pleased with the auster¬
ity, the vows and the sacrifice [see also: 1.2: 8],
(62) The Supreme Lord being satisfied by you
faithfully observing this vow according to the
rules, will therefore soon bestow upon you all
benedictions.'
*: Lord Visnu is in the West worshiped in every
temple of the Caitanya-vaishnavas [the Hare
Krsnas] according to a schedule of twenty-four
hours of engagement in performing kTrtana, chant¬
ing the Hare Krsna mahdmantra, offering palat¬
able food to Lord Visnu and distributing this food
to Vaishnavas and others.
Chapter 17
The Supreme Lord Agrees to Become
Aditi's Son
(1) Sri Suka said: 'Aditi, thus being advised by her
husband Kasyapa, oh King, faithful to his words
unrelentingly executed this vow for twelve days.
(2-3) With undivided attention and fortitude being
conscientious unto the Controller, the Supreme
Personality, in full control of the senses that are as
strong as horses, with the mind as the charioteer of
intelligence and with the intelligence one-pointed
unto the Supreme Lord [see also B.G. 3: 42], the
Soul of the Complete, she thus fully concentrated
on Vasudeva performed [the ceremony] according
to the payo-vrata vow of fasting. (4) My best one,
the Supreme Lord, the Original Person, then ap¬
peared before her, dressed in yellow and with His
four arms, carrying the conch, the cakra , the club
[and the lotus flower]. (5) When she saw Him she
got up immediately and offered, with an enrap¬
tured mind, with the greatest respect her obei¬
sances prostrating herself before Him. (6) Rising
to her feet and prepared to worship with her
hands folded, she because of her blissful enrap¬
ture could not proceed. Overwhelmed with her
hair standing on end and the entire frame of her
body trembling because of the utter pleasure of
enjoying His vision [ darsan ], she remained silent
with the tears that filled her eyes. (7) With a
voice that constantly faltered because of the
love she felt, oh best of the Kurus, it was as if
Aditi Devi, as she was staring at the Lord,
through her eyes was drinking the Husband of
Rama [see 8.8: 8], the Enjoyer of all Sacrifices
and the Master of the Universe. (8) Sri Aditi
said: 'Oh Lord of the Sacrifices, Personality of
all Offers, oh Infallible One to whose feet we
are pilgriming, You are known as the ultimate
shelter, as the One about whom to hear and sing
is so auspicious. You are the original One who
has appeared to diminish the dangers of the ma¬
terial existence of the souls of surrender. Oh
Controller, oh Supreme Lord, be so good and
grant us the [divine] happiness, You are the ref¬
uge of the downtrodden. (9) I offer You my
obeisances who are the all-pervading Soul of the
universe, the fully independent One, the Greatest
One who by the power of the modes accepts the
full responsibility for the creation, maintenance
and annihilation of the universe. My respects for
You, the Lord who from His original position
eternally promotes the knowledge of the complete
whole by which the darkness of the self is dis¬
persed completely. (10) With You being satisfied,
44 Snmad Bhagavatam - The Story of the Fortunate One
oh Complete and Unlimited One, all
things become possible: a life as long
as that of Brahma, a certain body, a
lover, unlimited material opulences
in the higher, the lower and the in¬
termediate worlds, all the [eight] yo-
gic qualities, the three goals of kama,
artha and dharma [the purusarthas ]
and exclusive spiritual knowledge,
not to mention benedictions like the
defeat of human competitors and
such!'
(11) Sri Suka said: 'Thus hailed by
Aditi, oh King, the Supreme Lord
with the lotus eyes, the knower of the
field [B.G. 13: 1-4] of all living enti¬
ties, gave the following reply, oh son
of Bharata. (12) The Supreme Lord
said: 'Oh mother of gods, I have un¬
derstanding for your long standing
desire in relation to your homeless
sons who were vanquished by their
rivals. (13) What you desire is to
defeat in battle those mad Asura
leaders who are so proud of their
strength, regain the victory of your
opulence and reunite with your sons
in devotional service. (14) You
would like to see the tears of the
grieving wives of the enemies when they find
them killed in battle by your sons under the lead of
Indra. (15) The restoration of the full glory, repu¬
tation and opulence of your offspring, the joy of
their lives and a place for them in heaven is what
you want to see. (16) At present all those Asura
masters of war are as good as invincible, oh Devi
[goddess]. It is My opinion that no form of using
force will bring you the happiness, for they are all
protected by the brahmins who enjoy My favor.
(17) Nevertheless I must think of something to
help you out, for I am very pleased with the vow
you have observed. Someone who worships Me
never deserves it that his belief and devotion
would lead to another result. (18) Because you in
faithful austerity with the son of Marlci [Kasyapa
Muni] for the sake of your sons have worshiped
Me with the payo-vrata vow and to the best of
your ability have prayed as should, 1 will become
your son with a plenary portion of Myself and thus
protect your other sons. (19) Oh sweet woman,
thinking of Me as also being present within the
form of your husband, lie with him, the spotless
Prajapati [see also B.G. 9: 29]. (20) Do not dis¬
close this to outsiders, not to anyone, not even
when asked, oh lady. It will all be successful if
that what is confidential with the gods is carefully
concealed [see B.G. 18: 67-68].'
A /
(21) Sri Suka said: 'The Supreme Lord this way
having addressed her disappeared from the spot.
Aditi, with the very rare accomplishment of hav¬
ing achieved that the Lord would be bom from
her, considered herself a success and went full of
devotion straight to her husband. (22) Kasyapa in
the trance of his yoga with his infallible vision
could understand that the Lord had entered him
with a part of Himself. (23) Like the wind kindling
Canto 8 45
fire in firewood, oh King, Kasyapa then managed
with his mind in trance to deposit in Aditi the se¬
men that he in his penance had restrained for so
long [see also B.G. 7: 11]. (24) Hiranyagarbha
[Lord Brahma] understanding that the Supreme
Lord was now situated in the womb of Aditi, of¬
fered prayers in the form of His mystical names.
(25) Lord Brahma prayed: 'All glories unto Him,
the Supreme Lord of the Glorious Deeds. I offer
You, the Lord of the Transcendentalists my obei¬
sances. You the Controller of the Modes of Nature
1 worship again and again. (26) My allegiance to
You who, previously born from Prsni [a previous
life of Aditi, compare 6.18: 1, the sons of Aditi],
are always found in the Vedas, You who are full of
knowledge, You From Whose Navel the Three
Worlds Rose You are transcendental to and You as
the All-pervading One present within the hearts of
all living beings. (27) You as the original cause,
the dissolution and the maintenance of the uni¬
verse, are the reservoir of endless potencies that
one calls the Original Person. You are the Lord-
ship, the Controller who is the Time that holds the
entire universe in its grip, the way waves drag
someone along who fell into them. (28) You in¬
deed are of all living beings, whether they move
about or not, the one who gave them that life.
From You all the founding fathers originated, You
are the Supreme Shelter of all who live the higher
life, oh Godhead. For all the godly ones who fell
down, You are the lifeboat that saves them from
drowning.'
Chapter 18
Lord Vamanadeva, the Dwarf Incarna¬
tion
(1) Sri Suka said: 'The Eternal Being, He with the
conch, the club, the lotus and the disc in His four
hands, the yellow dress and the lotus petal eyes,
He whose heroic acts are praised by Brahma, con¬
sequently manifested Himself from Aditi. (2) He
with a pure, blackish complexion, the luster of two
earrings in the form of sharks and a dazzling lotus
face, was the Supreme Personality marked by the
Srlvatsa mark on His chest and wearing bracelets
and armlets, a shining helmet, a belt, a sacred
thread and charming ankle bells. (3) With a swarm
of sweetness seeking humming bees around Him
and carrying an extraordinarily beautiful flower
garland and the Kaustubha gem around His neck,
the Lord vanquished the darkness of Kasyapa's
house with His effulgence. (4) At that moment
everywhere one was filled with happiness, all liv¬
ing beings in the waters, in the mountains, in the
higher worlds, in outer space and on earth. There
was the full quality of each season and all the
cows, the tongues of the fire and the twice-born
ones were at their best. (5) When the Lord took
His birth it was a most auspicious moment: all the
planets and stars, the sun and moon stood in a fa¬
vorable position. It happened on DvadasI [the
twelfth day of the bright fortnight of Bhadra] at
noon [Abhijit] when the moon was in the house of
Sravana. (6) Oh King, this exact moment of the
appearance of the Lord at Dvadas'I with the sun
over the meridian, is the day the scholars call Vi-
jaya. (7) The loud sounds of the different conches,
drums, kettledrums, panavas, anakas [other drums]
and other instruments that were vibrated, became a
great tumult. (8) The heavenly dancing girls
danced blissfully, the leading celestial singers sang
and the sages, the demigods, the fathers of man¬
kind, the ancestors and the fire gods all pleased the
Lord with prayers. (9-10) The perfected ones, the
ones of knowledge, the apelike ones [the warriors
of Rama], the ones of superpower, the venerable
ones, the treasure keepers, the benevolent ones,
the reciters [the 'brothers of Garuda'], the greatest
experts [the 'snakes'] and all the followers of the
demigods, glorifying, dancing and praising cov¬
ered the residence of Aditi with flow [compare
6.7: 2-8 and 5.5: 21-22], (11) When Aditi saw
Him, the Supreme Personality of Godhead who
had been conceived in happiness and had taken
birth from her womb, she was struck with wonder
about the fact that He from His own spiritual po¬
tency had assumed a body. Also Kasyapa greatly
amazed about it exclaimed: 'All glory! \jaya\]'
(12) The Lord's body complete with ornaments
and weapons cannot be seen materially but for the
divine purpose it was manifested by Him acting
like an actor in a theater and could be seen in the
form of a dwarf boy [Vamana], (13) Seeing Him
46 Snmad Bhagavatam - The Story of the Fortunate One
as a brahmacan dwarf made
the great rsis very happy and
thus they performed, with the
founding father Kasyapa as
their lead, all the ceremonies
[like the jata-karma birthday
ceremony]. (14) At His sacred
thread ceremony the sun god
chanted the Gayatrl mantra
[see note** at 5.7], Brhaspati
gave the sacred thread and
Kasyapa offered Him a belt [of
straw, signifying the twice-
born status]. (15) Mother earth
offered Him a deerskin, the
moon god ruling the forest
gave Him a staff, Aditi gave
Him underwear to cover His
body and from the ruler of
heaven [Indra] the master of
the universe He received a
parasol. (16) The Knower In¬
side [Brahma] gave a waterpot,
the seven sages donated kusa
grass and the goddess Saras-
vatl gave the Imperishable
Soul a string of rudraksa beads, oh King. (17)
Thus having received His sacred thread, the Ruler
of the Yaksas [Kuvera, the treasurer of heaven]
delivered a pot for begging alms and Uma, the
chaste mother of the universe, the wife of Siva,
personally provided the alms. (18) He as a brah-
macari thus being welcomed by everyone, out¬
shone with his brahmin effulgence as the best of
them the entire assembly that enjoyed the grace of
all the great brahmin sages. (19) After kindling a
fire as should, He like the best of the brahmins
strew [the kusa grass] around it and fed the fire of
worship with wood.
(20) As soon as He heard about the glory of Bali
as someone who under the guidance of Bhrgu
brahmins performs horse sacrifices, He headed for
the location where they took place and with each
step that He as the Complete and Fully Endowed
Essence made on His way, He therewith imprinted
the earth with His footsteps. (21) At the northern
bank of the Narmada river in the field of
Bhrgukaccha where all the priests of Bhrgu were
performing their rituals for the sake of the ultimate
ceremony [the horse sacrifice], they saw Him in
their presence [radiating] like the risen sun. (22)
The priests as also Bali, the instigator of the yajna
and all who had assembled there, were overshad¬
owed by Lord Vamana's splendor, oh King and
wondered whether they saw the sun rising, the god
of fire or Sanat-kumara who wanted to attend their
ceremony. (23) While the Bhrgus thus with their
disciples were disputing in various ways, the Su¬
preme Lord Vamana with in His hands His um¬
brella, rod and kamandalu filled with water, en¬
tered the arena of the Asvamedha sacrifice. (24-
25) The moment Vamana, the learned, seemingly
human child that was the Lord, with His munja
belt of straw and the sacred thread around His
waist, His deerskin upper garment and His matted
locks of hair, arrived there and was seen by the
priests of Bhrgu with their disciples, they all stood
up from their engagement in the fire sacrifice and
appropriately welcomed the One who with His
brilliance outshone them all. (26) The instigator of
the sacrifice, delighted to see Him so beautiful in
Canto 8 47
each of His lustrous limbs, offered Him a seat.
(27) The Beauty of the Liberated Souls was there¬
upon with words of welcome worshiped by Bali
Maharaja who honored Him by washing His feet.
(28) The water washing from His feet washes
away the sins of all people. Bali knew the dharma
and placed on his head the all-auspicious water
that also the god of gods, Lord Siva who is
marked with the emblem of the moon, in his su¬
preme devotion had accepted on His head.'
A
(29) Sri Bali said: 'We welcome You. My obei¬
sances unto You, oh brahmin. What can we do for
You? Oh noble soul, in my opinion You are the
austerity of the brahmin seers in person. (30) The
arrival of Your lordship today at our residence,
satisfies all our forefathers, it purifies the entire
family and completes the sacrifice we are per¬
forming now! (31) Today, oh brahmin son, my
fires of sacrifice are properly served according to
the injunctions. Oh, by the water that washed
from Your lotus feet all my sins are destroyed and
by Your small feet the earth is purified. (32) What¬
ever it is that You desire, oh brahmacan. You may
take from me, be it a cow, gold, a furnished resi¬
dence, palatable food and drink or else a brahmin's
daughter, prospering villages, horses, elephants or
chariots, oh best of the worshipable ones. As far as
I am concerned You may have whatever You
wish.'
Chapter 19
Lord Vamanadeva Begs Charity from
Bali Maharaja
(1) Sri Suka said: 'When He thus heard the very
pleasing and faithful, dharmic words of the son of
Virocana, the Supreme Lord praised him satisfied
with the following words. (2) The Supreme Lord
said: 'Oh Lord of Man, what you have said is very
true, befits the dynasty, is in accord with the
dharma and adds to your repute. It proves the
authority of the Bhrgu brahmins and is of the
peace of your grandfather [Prahlada], your oldest
ancestor in the afterlife. (3) No one in this dynasty
has been as poor-minded as to break his promises
unto the brahmins and not be charitable. (4) Be¬
cause of the impeccable reputation of Prahlada
who is like a clear moon in the sky, oh ruler, in
your dynasty no kings are found who, in holy
places or on the battlefield, were as low-minded
not to respond to the requests of petitioners. (5) In
this dynasty Hiranyaksa was born who, alone
wandering around on this earth to conquer its di¬
rections with his club, could not find a hero equal
to him. (6) After Visnu [as a boar] had delivered
the world and with great difficulty had defeated
him, He considered himself only victorious when
He constantly thought of Hiranyaksa's heroism
[see 3.17-19]! (7) When his brother Hiranyakasipu
heard that he had been killed, he very angry went
to the abode of the Lord to put an end to the One
who had finished his brother [see 7.3], (8) Seeing
him with the trident in his hand coming towards
Him like death personified the Chief of the Mys¬
tics, the Knower of Time, Lord Visnu, thought the
following. (9) 'Wherever I go this one - like the
death of each - will also go. I will enter his heart
therefore, he only looks outside of himself.' (10)
Thus decided, oh King of the Asuras, He, invisible
in His subtle body, entered the body of the perse¬
cuting enemy through the breath in his nostril. (11)
Hiranyakasipu searching His abode found it
empty. Enraged because he in spite of his power
could not see Visnu in any direction of the surface
of the earth, in outer space, in the sky, in the caves
and in the oceans, he screamed loudly. (12) When
he could not find Him anywhere he said: 'I have
searched the entire universe for Him who killed
my brother. He must have left for the place no one
returns from, He must have died.' (13) Ego in¬
spired enmity - an anger which has its basis in ig¬
norance - does not persist until death when it con¬
cerns physical-minded people. [But with Hi-
ranyakaspu it did]. (14) Your father [Virocana],
the son of Prahlada, surrendered upon the request
of the demigods his life to them despite the fact
that he knew that they had dressed up as brahmins
because of his affinity with the twice-born ones.
(15) You also executed yourself the dharma that
was established by the householders, the brah¬
mins, your forefathers, the great heroes and other
highly elevated and famous souls. (16) Someone
like your Majesty I ask for a little bit of land. Oh
King of the Daityas, from him who can be so gen¬
erous in his charity I ask three footsteps to the
48 Snmad Bhagavatam - The Story of the Fortunate One
measure of My reach. (17) There is nothing else 1
desire from you, oh munificent King, oh master of
the universe. May the one of learning not suffer
any want and receive by donations as much as he
needs.'
a
(18) Sri Bali said: 'Alas, oh brahmin scion, Your
words may be welcome to the scholars and the
elderly ones, but as a boy not bent on taxing for
his self-interest You are not quite aware of what it
all takes. (19) It is for him who with sweet words
propitiates me, the one and only master of all the
world, not very intelligent to ask for three steps of
land when I can give an entire continent! (20) No
one who once has approached me deserves it to
beg again and therefore, oh small brahmacarT,
take from me as You desire whatever would suit
Your needs.'
(21) The Supreme Lord said: 'All sense objects
capable of pleasing someone
within these three worlds, to¬
gether cannot satisfy the person
who has no control over his
senses, oh King [see also 5.5:
4]. (22) He who is not satisfied
with three steps of land will not
be content with a complete
continent of nine lands either,
for then he will desire to take
possession of all the seven con¬
tinents. (23) We heard that
kings like Prthu and Gaya who
managed to rule all the seven
continents, did not reach the
end of their ambitions or their
desire for wealth. (24) One
should be satisfied with that
what one accidentally happens
to acquire. There is no happi¬
ness for a dissatisfied person
who has no control over him¬
self, not even when he pos¬
sesses the three worlds [see also
7.6: 3-5, 5.5: 1 and B.G. 6: 20-
23]. (25) When someone is dis¬
satisfied with his money and
sensual pleasures, there is no end
to his materially determined existence [of repeat¬
edly dying and starting all over again]. He, how¬
ever, who is satisfied with that what was acquired
by fate, applies for liberation. (26) The spiritual
power and glory of a brahmin increases when he is
satisfied with what he obtained by providence, but
decreases with his dissatisfaction like a fire that is
extinguished with water. (27) 1 therefore ask you
who are so munificent as a benefactor, for three
steps of land, for My purpose is met perfectly with
acquiring nothing more than what is needed.'
(28) Sri Suka said: 'Thus being addressed Bali
said with a smile to Lord Vamana: 'Now take from
me what You want' and in order to give Him the
land, he took up his water pot [so as to confirm his
promise ritually with its water]. (29) Sukracarya, a
great expert in these matters, guessed what Visnu's
plan was and addressed the Asura lord, his disci¬
ple, who was about to deliver the land to Lord
Visnu.'
Canto 8 49
A /
(30) Sri Sukracarya said: 'This person, oh son of
Virocana, is the immortal Supreme Lord Visnu
Himself. He took His birth from Kasyapa and
Aditi to serve the interest of the godly ones. (31) 1
think that what you promised is at odds with your
intentions. You do not realize what you have
agreed upon, it is not good for it entails great ad¬
versity for the Daityas! (32) He, impersonating as
a human child, is the Lord who teaches you a les¬
son. He will snatch away all material beauty and
riches, power and repute and give it to your enemy
[lord Indra, see also 7.10], (33) With these three
steps He will seize all the worlds by expanding to
the universal form. How can you keep your posi¬
tion after as a fool having given everything away
to Visnu! (34) One after the other He with the first
step will take the earth and with the second step
occupy outer space. In the ether expanding to His
greatest size, where should He make his third
step? (35) You will be in hell forever I think, for
that is what happens to people who do not keep
their promises. Your Majesty cannot live up to the
expectations you have created. (36) The wise do
not favor any charity that endangers one's liveli¬
hood, for it is because of one's capacity to main¬
tain oneself that sacrifice, charity, austerity and
fruitive activity are possible in this world. (37) In
order to be happy in this world as also in the next,
one should divide one's earnings in five: one part
is for the religion, one is for one's respectability,
one for one's property, one for one's pleasure and
one for the family. (38) Now listen to what, in this
regard [concerning your promise] is stated in
many Vedic verses, oh best of the Asuras. That
what is true is preceded by the word om [AUM,
'yes', 'so be it'] and things said that were not pre¬
ceded by that word are called untrue [false or de¬
ceptive, see also B.G 17: 24, 9: 17 and 8: 13]. (39)
Understand the Vedic truth about the flowers and
the fruits: one may pick the fruits from the body of
a tree but if the tree is not alive then that root of
the body is not the truth so that it is impossible to
pick [compare B.G. 8: 6], (40) When a tree falls
down it will, being uprooted, quickly dry out.
Likewise the bodily reality also will soon end and
dry out [when its maintenance has been uprooted
*], that suffers no doubt. (41) The use of the sylla¬
ble om entails that one separates oneself from
[one's wealth], that one is freed from it, yes, that
someone with everything that he says with om,
will be losing it. When one thus expressing one¬
self donates in charity to beggars, one will see
one's wealth diminished so that because of that om
exercise there will not be enough for one's own
sense gratification and self-realization. (42)
Choose therefore now fully for yourself. It is a
falsehood but it is not completely untrue to say
this [in favor of your own position], for speaking a
complete lie would make you infamous, would
make you a living corpse. (43) A lie that heals is
better than a truth that wounds when one wants to
charm a woman, wants to tell a joke, wants to
marry, wants to make a living, in times of danger,
when one must protect the cows and the brahmini-
cal culture or when one has to defend against vio¬
lence.'
*: The temporal body is there for eternal things.
Srlla Rupa GosvamI says: "One who rejects things
without knowledge of their relationship to Krsna
is incomplete in his renunciation." (Bhakti-
rasamrta-sindhu 1.2.66)
Chapter 20
Lord Vamanadeva Covers all Worlds
(1) Sri Suka said: 'Bali, the master of the house,
thus being advised by the family priest fell silent
for a moment, oh King, and addressed after due
consideration his guru. (2) Sri Bali said: 'What
your grace told me is true: the economic interest,
the sensual pleasure, the reputation and the liveli¬
hood may never be a hindrance for a householder
to engage in dharmic actions. (3) How can some¬
one like me, an heir of Prahlada, out of greed for
possessions as an ordinary cheater refuse to give a
brahmin what he has promised him [*]? (4) There
is nothing more irreligious than untruthfulness.
Just as mother earth has told us: 'I can bear every¬
thing, but not a person who lies to others.' (5) I do
not fear hellish conditions, nor poverty, nor an
ocean of distress, nor a fall from my position, nor
death as much as I fear to cheat a man of God. (6)
Of what use are the riches and such that one has to
50 Snmad Bhagavatam - The Story of the Fortunate One
give up when one leaves this world behind? Are
they not meant for pleasing the man of God then
[the sage, the priest, the brahmin etc.]? (7) In de¬
fense of the well-being of all people, saints like
Dadhlci, Sibi and other great servants of God have
given up on matters most difficult to forsake, up to
the point of their very lives. Then what objection
would there be against donating the land? (8) Time
takes away all the possessions of persons like the
Daitya kings who, willing to sacrifice their lives,
enjoyed this world, oh brahmin, but the reputation
they achieved in this world time does not take
away. (9) Oh learned sage, it is easy to find people
who not afraid to fight are willing to give up their
lives on the battlefield, but people willing to give
with devotion away what they accumulated to a
visitor of holy places when he arrives, are not that
easily found [compare B.G. 17: 20], (10) It is the
glory of the munificent ones, they who are famous
for their mercy, to become poor by satisfying the
needs of the poor, not even mentioning what it
means to them to satisfy knowers of the spiritual
purpose like your good self. I will give therefore
this celibate one whatever He wants. (11) All of
you fully aware of the Vedic way of offering, are
with the different attributes of the greatest respect
in worshiping the Enjoyer of the Sacrifice.
Whether He is Visnu who came in order to bless
me or else came to bring me down, I will give
Him, oh sage, whatever land He desires. (12) I
will not even retaliate when He fearfully posing as
a brahmin boy, deceives me as an enemy and ar¬
rests me despite my innocence. (13) If this person
here is really the one glorified in the scriptures, He
will never give up His reputation, whether He
takes all the land after having killed me or rests in
peace being killed by me.
a ,
(14) Sri Suka said: '[Bali,] the highly elevated and
divinely inspired character thus being fixed on
truthfulness then was cursed by his guru for being
such a disrespectful and obstinate disciple [see
B.G. 10: 10]: (15) 'You who so stubbornly con¬
sider yourself learned going against my instruc¬
tions, have in your impudence towards me proven
yourself as a shameless ignoramus. Someone like
you will soon lose all his opulence!' (16) [Even]
being cursed this way by his guru he, as a great
personality did not abandon his truthfulness and
donated after first offering water and duly having
worshiped Vamanadeva [the land he had prom¬
ised]. (17) Vindhyavali, Bali's wife, that moment
came forward being decorated with a pearl neck¬
lace and brought a golden pot filled with water to
wash the Lord's feet. (18) He, the worshiper of the
most beautiful pair of feet, personally washed
them and took in great jubilation the water on his
head that purifies the entire universe. (19) That
moment a shower of flowers was released by all
the inhabitants of the higher worlds: the demigods,
the singers of heaven, the scholars, the ones spe¬
cially gifted and the venerable ones. They all most
pleased hailed the rectitude of what the Asura king
had done [compare 5.18: 12]. (20) The residents of
heaven, the apelike ones and the ones of super¬
power sounded thousands of drums and horns
again and again and declared: 'What by Him, this
great personality, has been achieved was a most
difficult thing, for he delivered the three worlds to
his opponent [Visnu]!'
(21) Then the dwarf form of the Unlimited Lord
began to expand most wondrously to the entire
expanse of the threefold of matter: He stretched
Himself out in every direction over all the land,
the sky, the planetary systems, outer space and the
seas and oceans where the birds and the beasts, the
humans, the gods and the saints were living. (22)
Bali together with all the priests, the teachers of
example and the seekers of truth could within this
body of Him as the Almighty One, of Him as the
source of the qualities, see the entire threefold
universe complete with its elements and the living
beings with their senses, sense objects, mind, in¬
telligence and false ego. (23) The lower world he
saw under the soles of His feet, upon the feet he
saw the surface of the land, the mountains he saw
in the calves of the virat-purusa, the aerial beings
in the knees of the gigantic form and in His thighs
he saw the different types of demigods. (24) He
recognized the evening twilight in His garment, he
saw the founding fathers in His private parts, he
saw himself together with his spokesmen in His
hips, His navel was the complete of the sky, at His
waist there were the seven seas and in the upper
part of Urukrama [the 'far-stepping' Lord] he saw
the stellar signs. (25-29) In His heart my best one,
he saw the dharma, in the chest of Murari he saw
Canto 8 51
pleasing words and truthfulness and in His mind
he saw the moon. In His bosom he found the god¬
dess who always carries a lotus in her hands and in
His neck there was the complete of all the Vedic
sound vibrations. In His arms he recognized all the
gods led by Indr a, in His ears all the directions
were found, the luminaries formed the top of His
head, the clouds were His hair, the whispers of the
wind were in His nostrils, His eyes were the sun
and in His mouth he saw the [sacrificial] fire. In
His speech he heard the hymns of praise, he saw
the god of the waters in His tongue, His eyebrows
were the warnings and regulations, His eyelids
were the night and the day, he saw anger on the
Supreme Person His forehead and greed was situ¬
ated in His lips. Lust was His touch, oh King, wa¬
ter was His semen, His back was irreligion, His
marvels were found in the sacrificial
ceremonies, in His shadows he saw
death, the illusory energy was pre¬
sent in His smiles and in the hairs
on His body he recognized the herbs
and plants. With the rivers for His
veins, the stones for His nails and
with Lord Brahma, the demigods
and the sages for His intelligence,
Bali saw all the moving and station¬
ary living entities in the senses of
His body [see also 2.1, 2.6, 3.12:
37-47 and B.G. 11].
(30-31) When the Asuras observed
this entirety of all the worlds and
souls they were perturbed, oh King.
Being faced with the Sudarsana disc
with its unbearable heat and the bow
Samga resounding like thunder, the
loud sound of His conch shell the
Pancajanya and the great force of
Visnu's club the KaumodakI, His
sword the Vidyadhara, the shield
with the hundred moons and also
His supreme quiver of arrows
named Aksayasayaka, drove them to
desperation. (32-33) His associates
led by Sunanda and the other lead¬
ers and local divinities offered
prayers to Him standing there with
His brilliant helmet, bracelets and
fish-shaped earrings, His SrTvatsa-mark, the best
of all jewels [the Kaustubha], His belt, yellow
dress and His flower garland with bees about it.
Oh King, manifesting Himself thus the Supreme
Lord Urukrama covered with one footstep the en¬
tire surface of Bali's world, covered the sky with
His body and covered the directions with His
arms. (34) Making the second step He covered all
the heavenly places and for the third step not a
single spot of land remained, for Lord Urukrama
with His stepping now had reached farther than
the farthest place beyond Maharloka, Janaloka and
Tapoloka [see also 5.17: 1].'
*: Prabhupada: 'There are two ki nds of highly ele¬
vated devotees, called sadhana-siddha and krpd-
siddha. Sadhana-siddha refers to one who has be-
52 Snmad Bhagavatam - The Story of the Fortunate One
come a devotee by regular execution of the regula¬
tive principles mentioned in the sastras, as ordered
and directed by the spiritual master. If one regu¬
larly executes such devotional service, he will cer¬
tainly attain perfection in due course of time. But
there are other devotees, who may not have under¬
gone all the required details of devotional service
but who, by the special mercy of guru and Krsna -
the spiritual master and the Supreme Personality
of Godhead - have immediately attained the per¬
fection of pure devotional service.' Bali Maharaja
became such a krpa-siddha-bhakta devotee.
Chapter 21
Bali Maharaja Arrested by the Lord
A ,
(1) Sri Suka said: 'He who appeared on the lotus
[Brahma] observed from the place of truth [from
Satyaloka] how the light of his abode had been
covered and had faded because of the effulgence
of the Lord's toenails and thus, oh god of man, he
approached Him together with vowed brah-
macdrTs like the sages headed by Marlci and with
Sanandana and the other Kumaras. (2-3) They
fully expert in the Vedas and their supplements,
the regulations and the abstinence, being well
versed in logic, history, didactics, the classical
stories, the Vedic corollaries and such, thereupon
offered their obeisances at Lord Visnu's lotus feet
together with others of whom the fire of spiritual
knowledge was ignited by the airs of yoga and
persons who being free from fruitive activities by
simply meditating on the self-born one had at¬
tained his abode. Lord Brahma, the most cele¬
brated Vedic authority, he who as a person had
appeared on the lotus that had sprouted from His
navel, then pleased Him by devoutly paying
homage, worshiping Him with oblations of water
[see also 3.8]. (4) The water from Lord Brahma's
kamandalu, purified from washing the feet of
Lord Urukrama, oh king of the humans, became
the [celestial] SvardhunI [the Ganges], Its water
flowing down from outer space purifies the three
worlds the same way the fame of the Supreme
Lord purifies. (5) Lord Brahma and the others,
they who were the predominating deities of the
different worlds, were of the greatest respect for
their master and collected with all their followers
the necessities for worshiping the All-powerful
Soul who had returned to His original size. (6-7)
With water for the feet and for the guests, flower
garlands, all sorts of pulp to smear, fragrant in¬
cense and lamps, fried rice, whole grains, fruits,
roots and sprouts, they offered their respects ex¬
claiming 'Jay a, jay a' to the glory of His actions,
thereby dancing, singing and playing instruments
as vibrating conch shells and beating kettledrums.
(8) Jambavan, the king of the bears, blissfully
sounded the bugle in every direction and pro¬
claimed a great festival for [celebrating] His vic¬
tory. (9) The Asuras were very angry when they
saw that all the land of their master who had been
so determined to be of sacrifice, was lost on the
simple plea of three steps of land: (10) 'Is this
brahmin friend not actually Visnu Himself, the
greatest of all cheaters, who assuming the form of
a brahmin willfully tries to deceive us in the inter¬
est of the gods? (11) He, the enemy, in the form of
a boy begging for a donation stole everything
away from our master who for the sacrifice gave
up his exercise of power. (12) Favorable to the
brahmins and always sworn to the truth, he per¬
sonally now being initiated for performing a
yajfia, cannot speak a lie. (13) In the service of our
master it is therefore our duty to kill Him!' Thus
the Asura followers of Bali took up their different
weapons. (14) Oh King, having taken up their tri¬
dents and lances they with their angry minds all
together rushed forward against the will of Bali.
(15) But the associates of Visnu who saw the Dai-
tya soldiers coming, oh ruler, smiled, took up their
weapons and threw them back. (16-17) Nanda and
Sunanda came forward as also Jaya, Vijaya, Pra-
bala, Bala, Kumuda, Kumudaksa, Visvaksena,
Patattrirat [Garuda], Jayanta, Srutadeva, Puspa-
danta and Satvata. They all together as strong as a
thousand elephants killed the Asura soldiers.
(18) The moment Bali saw that his men were
killed by the followers of the Original Personality,
he remembered the curse of Sukracarya [8.20: 15]
and commanded his angry men to retreat: (19) 'Oh
Vipracitti, Rahu and Nemi please listen, do not
fight, stop with this. Now is not the time to settle
this. (20) The Master of All Living Beings, that
Person of Control who decides about happiness
Canto 8 53
and distress, can by human effort not be super¬
seded, oh Daityas. (21) Formerly time worked in
our favor and brought us the victory over the gods,
but today time, which indeed is the Greatest
Power [the Supreme Authority] in our existence,
works against us. (22) No man is able to surpass
the time factor by any power, counsel, cleverness,
fortifications, spells, herbs, diplomacy or by what¬
ever other means or likewise schemes. (23) In the
past you managed to defeat many followers of
Visnu, but today they who had the luck to increase
their wealth are roaring that they defeated us in
battle [see B.G. 18: 13-15], (24) We will defeat
them when fate works in our favor and therefore
we now must await the time of our luck.'
(25) Sri Suka said: 'After the Daitya and Danava
leaders had heard what their master said they left
grudgingly for the lower regions, oh King, to
which they were driven by the associates of Visnu.
(26) Thereafter, on the day when for
the sacrifice the soma is extracted
[soma-pana], Bali was arrested by the
son of Tarksya [Garuda] to the desire
of the Master of the King of the Birds
[Lord Visnu] and bound with the
ropes of Varuna. (27) Because of the
apprehension of the Asura leader by
Visnu, the mightiest One around, from
every direction in the upper and lower
worlds a great roar of disappointment
rose. (28) Bereft of his luster he, the
one so magnanimous and celebrated,
oh King, remained determined as
ever. Unto him thus being bound with
Varuna's ropes the Supreme Lord
Vamana said: (29) 'You have given
Me three steps of land, oh Asura. With
two I occupied the complete surface
of the earth and now you owe me a
third one. (30) As far as the sun, the
moon and the stars can shed their light
and as far as the clouds are pouring
rain, you own all the land. (31) In one
step with My body occupying the sky
in all directions I have covered the
entire sphere of the earth [BhUrloka]
and with the second step I before your
eyes occupied the higher worlds you
own. (32) Unable to provide what you have prom¬
ised, hell is your destination. Because also your
guru is of this opinion, therefore go to that place
where there is no happiness [see also 6.17: 28],
(33) Anyone who disappoints a petitioner by fail¬
ing to give what he has promised, falls down
deeply. Far removed from a higher life, his de¬
sires will lead nowhere. (34) You, proud of your
possessions, have deceived Me with your prom¬
ise. Having used such a false prospect you will
therefore have to reside in hell for a couple of
years.'
Chapter 22
Bali Maharaja Surrenders His Life
(1) Sri Suka said: 'Thus having run into trouble
with the Supreme Lord, oh King, Bali the Asura
54 Snmad Bhagavatam - The Story of the Fortunate One
king, was despite his awkward
position an unperturbed soul
who replied positively with the
following words. (2) Sri Bali
said: 'If, oh Lord Praised in the
Verses, Your Goodness thinks
that what I have promised
proved to be false, oh Greatest
of the Gods, then let me, in
order to be just in this matter
and not to have turned to cheat¬
ing, offer You my head to put
the third step of Your lotus feet.
(3) I am not as afraid of resid¬
ing in hell or of being bound in
fetters, of facing hard to endure
distress or of a lack of funds,
as I am of the punishment of
the dishonor I now have to
endure by You [compare B.G.
2: 34 and 6.17: 28], (4) I con¬
sider it the most exalted thing
to be punished by the worshi-
pable Lord, for that is some¬
thing one's mother, father,
brother or friends cannot offer
[see 10.14: 8]. (5) You are of
us Asuras the unseen supreme
guru who gave us the vision
many of us were deprived of
in our blind arrogance. (6-7)
Many of the ones who apart from the wisdom
fixed their intelligence upon You in a constant
enmity, achieved the state of perfection, a posi¬
tion which, as is known, equals that of the yogis.
Despite being punished by Your Lordship who are
so full of wonders, I am therefore not ashamed -
nor do I suffer that much - from thus being bound
with Varuna's ropes. (8) My grandfather
[Prahlada] who is appreciated by Your devotees, is
famed all around for being a saint, as someone
having You, the Supreme One, [as his shelter]
when he had to suffer all the nasty matters that
were plotted by his father who was set against You
[see 7.5]. (9) Of what use is this body that leaves
you in the end? What is the service of all those
profiteers who passing as relatives snatch away the
inheritance? What is the need of a wife who only
drags one more into the material world? And what
is for a person certain of death the use of wasting
his life with domestic attachments [see also 5.5: 8
and B.G. 18: 66]? (10) My grandfather the great
devotee who so deep in his wisdom was afraid of
worldly association, was free from fear in his sur¬
render to the immovable refuge of Your lotus feet,
oh my Lord, oh Best of the Best Ones, even
though You have put an end to his own kind. (11)
I, who by providence was arrested and with force
was bereft of all my wealth, [to my luck] have
now also been brought under the shelter of You,
the enemy of our family. The fact that wealth is a
temporary thing and that life may end any moment
is something a narrow-minded person does not
think about [see 7.5: 30].'
(12) Sri Suka said: 'When Bali thus discussed his
position, Prahlada, the favorite of the Lord [see
Canto 8 55
7.9], manifested himself right there, oh best of the
Kurus, like being the moon that rises in the sky.
(13) Indrasena [Bali], saw his grandfather, the best
of the auspicious ones, present there in all his
glory: with eyes as wide as lotus petals, beauti¬
fully built, dressed in saffron and with a body as
dark as collyrium and with long arms. (14) Bound
with the ropes of Varuna he could not as before
offer the respect he owed him and thus he offered
his obeisances timidly bending his face down¬
wards with eyes full of tears. (15) The moment the
great devotee saw the Supreme Master, the Lord
sitting there being worshiped by followers like
Sunanda, he approached Him with his head bent
low and then moved to tears in his jubilation paid
his respects by falling flat to the ground. (16) Sri
Prahlada said: 'Your Lordship who granted Bali
this so very great position of Indr a, today has
taken it all back and that is something I consider
most beautiful. By denying him his opulence You
have done him a great favor, because that was
what stood in the way of his self-realization. (17)
Who can properly recognize the purpose of his
soul when even an educated, self-controlled per¬
son is bewildered by his opulence? I offer You
Narayana, the Lord of the Universe, the omnipres¬
ent silent witness, my respectful obeisances.'
(18) Sri Suka said: 'Oh King, then the mighty Hi-
ranyagarbha [Brahma] proceeded to speak to
Madhusudana [the Lord] in such a way that
Prahlada who stood there with folded hands could
hear it. (19) But [that very moment] Bali's chaste
wife who saw that her husband was arrested, oh
King, offered heavily distraught because of her
fear with folded hands her obeisances to Upendra
[Lord Vamana] and addressed Him with her face
turned downwards. (20) Sri Vindhyavali said: 'You
have created this threefold universe for the sake of
Your pastimes. You are its proprietor, but now
foolish people and others, oh Controller, igno¬
rantly imposing themselves, question the doer.
What do these shameless people have to offer You,
the Supreme Creator, Master and Annihilator
[compare B.G. 16: 13-15 and 18: 61]?'
(21) Lord Brahma said: 'Oh Goodness of all Liv¬
ing Beings, oh Controller of Each, oh God of
Gods, oh All-pervading One, please release this
man now who has lost everything. Someone like
him does not deserve it to be punished. (22) He
gave to You all the lands and all the worlds. With a
firm resolve everything he has achieved in his pi¬
ety has been offered to You with an intelligence
free from hesitation; all that he possessed, even his
body. (23) At Your feet he honestly offered water,
grasses and flower buds. How can such a wor¬
shiper despite his most exalted offerings, despite
his worship, after generously offering You the
three worlds, deserve the pain given to him? He
not being duplicitous deserves the highest destina¬
tion [B.G. 9: 26]!'
(24) The Supreme Lord said: 'Oh Brahma, it is
My mercy to take away the riches from him who
is led by it, for someone under the influence of
material opulence takes pride in it and looks down
on the entire world! (25) When the living entity,
dependent because of its karma, from birth to birth
moves through different species of life, it longs to
attain the human life form [see also B.G. 13:
22]. (26) It is [also] to be regarded My grace when
a person because of his [human] birth, activities,
age, physique, education, achievement, wealth and
other opulences then not has hardened in this
pride. (27) Matters as a high birth and such that
are the cause of arrogance and bewilderment, [for
a normal person] together constitute impediments
for [attaining] full beatitude, but no, My devotee is
not disturbed by them [see also 4.8-12]. (28) Bali,
this best and most famous devotee among the
Danavas and Daityas, already surpassed the in¬
surmountable deluding material energy. Despite
losing his wealth he was not taken aback. (29-30)
Having lost all his riches, having fallen from his
superior position, being reviled and arrested by his
enemies, being deserted by his family and rela¬
tives, having suffered all kinds of uncommon
hardship, being rebuked and cursed by his guru,
he, fixed in his vow, did not forsake his truthful¬
ness, the dharma that 1 so deceitfully for the sake
of the gift spoke about. True to his word this man
never gave it up. (31) Through Me he has
achieved a position that even for the immortal
ones is most difficult to obtain; during the time of
Savarni Manu [see 8.13: 10-11] he will become
the Indra enjoying My full protection. (32) Till
then he may go and live in Sutala [see 5.24: 18],
56 Snmad Bhagavatam - The Story of the Fortunate One
(1) Sri Suka said: 'After [Bali] the great
and exalted soul who carried the approval
of all the saints, thus was addressed by
the Original, Oldest Person, he spoke full
of devotion with folded hands, with tears
in his eyes and a faltering voice. (2) Sri
Bali said: 'Oh just the attempt to offer my
obeisances suffices for a result like that of
surrendered devotees. What You out of
Your causeless mercy have granted a
fallen Asura like me, nobody among the
demigods and the leaders of the world
has achieved before.'
Chapter 23
The Demigods Regain the Hea¬
venly Places
the place created by [the heavenly architect]
Visvakarma, where it because of My supervision
has been made impossible for the inhabitants to
suffer psychically or physically any weariness,
exhaustion or defeat. (33) Oh Indrasena, oh
Maharaja, please go now, oh ruler. May there in
Sutala, the place so desirable for even the deni¬
zens of heaven, for you surrounded by your peo¬
ple, be all auspiciousness. (34) None of the con¬
trollers of the worlds will be able to overrule your
command there, not to speak of the common man,
for 1 with my cakra will personally take care of all
the Daityas who defy your rule. (35) I will protect
you, your associates and your property. In every
respect I will always stand by your side, oh great
hero. You will be able to see Me there! (36) In that
place the foolishness from being associated with
the Asura mentality of the Daityas and Danavas,
will disappear immediately by observing My ex¬
cellence.'
(3) Sri Suka said: 'After having said this
to the Lord, Bali offered Him and also
Lord Brahma and Lord Siva his obei¬
sances. Thereupon he released and satis¬
fied entered Sutala together with his as¬
sociates. (4) By fulfilling Aditi's desire
and by giving back to king Indra his su¬
premacy over the heavenly worlds, the
Lord thus exercised His authority over the entire
universe [see 8.16: 11-17], (5) Prahlada who had
heard how his descendant, his grandson Bali, had
achieved His mercy and was released from his
fetters, then full of devotion addressed [the Su¬
preme Personality] as follows. (6) Sri Prahlada
said: 'With this benediction, which could not be
achieved by Lord Brahma, by the Goddess of For¬
tune or by Lord Siva - not even mentioning others
-, You for us Asuras have become the Protector
Against All Misery, the One whose feet are wor¬
shiped by the most respected personalities of the
universe! (7) Oh Shelter of All, Lord Brahma and
others enjoy Your grace by tasting the honey of
serving Your lotus feet. How could we, people of a
bad conduct and a bad birth, achieve the position
that is granted when one follows the path of Your
merciful glance? (8) Oh how wonderful all the
activities of Your unlimited spiritual potency are!
Canto 8 57
In Your pastimes, oh Lord who created all the
worlds, oh Soul of all souls expert in every field,
You are equal towards everyone. Not to discrimi¬
nate characterizes Your love, a love in which You
for Your devotees are like a desire tree [since You
are unto the people what they are unto You, see
B.G. 9: 29].'
mantras and following the principles, faults can be
made, but these are all nullified by regularly
chanting Your glories in congregation [*]. (17)
Still I have to do what You have told me, oh Su¬
preme One, for it is the most auspicious and su¬
preme thing for each person to fold his hands in
obedience to Your command.'
(9) The Supreme Lord said: 'My son Prahlada, I
wish you all the best, please go to the place Sutala
and bring with a spirit of joy happiness to your
grandson, relatives and friends! (10) Situated there
you will always have the vision of Me holding the
club [the conch, the lotus and the discus]. The
great delight of seeing Me in that form will cut the
bonds of karma.'
(18) Sn Suka said: 'Usana [Sukracarya, see 4.1:
45] the mightiest [sage] thus offering his obei¬
sances to the authority of the Lord, set himself
together with the best brahmins the task of com¬
pensating for the imperfect sacrifice that Bali
made for the Lord. (19) Oh King, the Lord who
as Vamana this way from Bali had begged the
land, delivered the places of the gods that had
(11-12) Sri Suka said: 'Prahlada
accepted, with his clear mind con¬
senting, with folded hands the order
of the Supreme Lord, oh King. Af¬
ter he, the Master of all the leading
Asuras, next had circumambulated
the Original Person and offered his
obeisances, he together with Bali
with His permission entered the
lower world Sutala. (13) Lord
Narayana then said to Sukracarya
who in the assembly of transcen-
dentalists sat close to Him in a
group of priests [ brahma, hota,
udgat a and adhvaryu ]: (14) 'Oh
brahmin, please describe the karmic
imperfections of your disciple Bali
who performs the sacrifices, for
these karmic faults [see 8.20: 15]
will be neutralized under the super¬
vision of the brahmins.'
(15) Sri Sukra said: 'What would
be wrong with him who in all re¬
spects was of worship for You who
are the Master of all fruitive action,
You the Controller and Enjoyer of
all sacrifices [see also 4.31: 14, 1.2:
13 and B.G. 5: 25]? (16) As for the
time and place, the person, the
paraphernalia, [the practice of] the
58 Snmad Bhagavatam - The Story of the Fortunate One
been seized by the others to His godbrother the
great Indra. (20-21) For the pleasure of Kasyapa
and Aditi [the parents of Vamana] and for the
well-being of all living beings and worlds, the
master of the founding fathers Lord Brahma, to¬
gether with the gods, the saints, the forefathers,
the Manus, Daksa, Bhrgu, Angira, all the great
leaders, Lord Siva and his son [Karttikeya], made
Lord Vamana the supreme leader of all the
authorities in the world. (22-23) When they made
Upendra the master for all purposes, [the protec¬
tor] of the Veda, the master of all gods, of all re¬
ligion, of all fame, of all opulence, of all auspi¬
ciousness and of all vows, regarding Him the
greatest expert in elevating to a higher life, that,
oh ruler of man, made all living beings extremely
happy. (24) Indra together with the leaders of the
world thereafter, with the permission of Lord
Brahma, then kept Lord Vamana in front on the
divine path of accomplishing the kingdom of
heaven. (25) Under the protection of Vamanadeva
Indra regained his rule over the three worlds and
the pleasure of being blessed by its supreme
wealth and had nothing more to fear [from the As-
uras]. (26-27) Oh King, Lord Brahma, Lord Siva
and his son, the sages headed by Bhrgu, the munis,
the forefathers and all the living beings, the per¬
fected ones and the space travelers [the vimana
people] and such, glorified all the supremely won¬
derful, praiseworthy deeds of Lord Visnu, also
praised Aditi and then left for each their own
world.
(28) Oh pleasure of the dynasty, to hear about all
these activities of Lord Urukrama [the Lord 'of the
great steps'] I have described to you, wipes away
all consequences of sin. (29) The great saint [Va-
sistha Muni] stated in his mantras that no mortal
human being subject to death or destined to be
reborn can measure the glories of Lord Urukrama,
just as no one is capable of counting the number of
atoms of the earth [see also B.G. 10: 42 and **].
(30) Anyone who hears about and keeps listening
to the stories about this God of gods, Lord Hari,
all of whose works performed in His incarnations
are equally wonderful, will attain the supreme des¬
tination. (31) When one engages in this [telling
and listening] during the performance of whatever
ritual, whether one is engaged for the gods, the
ancestors or one's fellow man [at a marriage cere¬
mony for instance], that ceremony will with these
[descriptions] be well-performed.'
*: Often quoted in this context is what Sri
Caitanya Mahaprabhu has recommended:
harer nama barer nama
harer namaiva kevalam
kalau nasty eva nasty eva
nasty eva gatir anyatha
"In this age of quarrel and hypocrisy the only
means of deliverance is chanting the holy name of
the Lord. There is no other way. There is no other
way. There is no other way." (Brhan-naradlya
Purana 38.126) Also often quoted is here a part of
verse 11.5: 32: 'In the age of Kali, intelligent per¬
sons perform congregational chanting to worship
the incarnation of Godhead who constantly sings
the names of Krsna.'
**: Vasistha Muni has given a mantra about Lord
Visnu: 'na te visnor jayamano na jato mahimnah
param anantam apa ': 'No one can estimate the
extent of the uncommonly glorious activities of
Lord Visnu'.
Chapter 24
Matsya, the Lord's Fish Incarnation
(1) The honorable king said: 'Oh powerful one, I
would like to hear the story about that first incar¬
nation of the Lord whose deeds are so wonderful,
in which He poses as a fish [or Matsya, see also
2.7: 12, 5.18: 24-28 and 6.9: 23], (2-3) For what
puipose did the Controller accept the form of a
fish? It is a form that is certainly not the most fa¬
vorable one in the world. To operate in that slow
mode must be as hard as the life of someone tor¬
mented by the laws of karma! Oh mighty sage,
please tell us as good as you can everything about
the activities of Lord Uttamasloka ['the One glori¬
fied'], for to hear about Him makes the entire
world happy [B.G. 4: 7].'
Canto 8 59
(4) Sri Suta GosvamI said: "The mighty son of
Vyasadeva thus upon the request of Visnurata
['Visnu-sent'] told him everything there was to
know about the deeds of Lord Visnu in the form of
a fish. (5) Sri Suka said: 'For the sake of the cows,
the brahmins, the enlightened souls, the devotees
as also the Vedic literatures, the Supreme Control¬
ler assumes in His incarnations [all kinds of]
forms for the purpose of protecting the dharma.
(6) Even though the Lord assumes forms among
higher or lower living beings, He [Himself], just
like moving air, is therewith not of a higher or
lower nature, for being intent upon the modes He
is transcendental to the modes. (7) During the pre¬
vious day of Brahma [the previous kalpa ] there
was at its end an inundation because of which all
the existing worlds were submerged in the ocean,
oh King. (8) At the moment Brahma felt sleepy
and wanted to lie down to rest, the Vedic knowl¬
edge most powerfully emanated from his
mouth. Hayagrlva who happened to be
nearby then took it away [see 2.7: 11
and 5.18: 6], (9) Understanding Haya-
grlva's Danava course of action the Su¬
preme Lord Hari, the Controller, [there¬
upon] assumed the form of a fish, (lo)
When that happened there was some
saintly king called Satyavrata, a great
personality and devotee of Lord
Narayana, who in his penances had de¬
veloped the austerity of subsisting on
water only. (11) During this day of
Brahma he as a son of the sun god be¬
came known as Sraddhadeva. Lord Hari
entrusted him with the position of Manu
[see 6.6: 40 and 8.13: 1], (12) When he
one day was sitting at the Krtamala
river, performing oblations of water, in
his palm full of water some kind of a
small fish manifested itself. (13)
Satyavrata, the master of Dravidadesa,
oh son of Bharata, threw the little fish
together with the handful of water into
the river. (14) It appealed to the most
compassionate king and said: 'The river
water is very scaring, oh protector of
the poor, why do you throw Me, so
small, before the voracious aquatics, oh
King?'
(15) Most pleased to show it his personal favor
he, not knowing that he held the form of Matsya,
decided to offer the fish protection. (16) The great
leader hearing its pitiable words mercifully put it
in a jug full of water and took it home. (17) But in
a single night it expanded in the water of that pot
so that it, not feeling comfortably anymore, said to
the great leader: (18) 'I do not like it here, this wa¬
ter pot is a difficult place for Me, please consider a
more spacious refuge where I can live with pleas¬
ure.'
(19) He then took it out and placed it in a bucket
full of water, but thrown in there it grew within a
second to the length of three cubits [2.10 meters].
(20) [It said:] 'This bucket is unsuitable for Me to
live happily, please give Me, who sought your
shelter, a much bigger place!'
60 Snmad Bhagavatam - The Story of the Fortunate One
(21) The king removed it from there and threw it
in a lake that was immediately filled by its body
when He instantly grew into a gigantic fish. (22)
'This water you have put Me in does not accom¬
modate Me, oh King, I'm a large aquatic, you bet¬
ter put Me in an expanse of water that suits Me
more permanently.'
(23) Thus requested he brought Matsya to bigger
and bigger reservoirs until he finally threw the
giant into the ocean. (24) Thrown there it said to
the king: 'In this place there are dangerous, power¬
ful aquatics that will eat Me, oh hero, please do
not put Me in here!'
(25) Thus perplexed by the fish that addressed
him in agreeable terms he said: 'Who are You who
in this fish form is bewildering us? (26) I've never
seen or heard of such a powerful aquatic like You
are. Your Lordship has expanded to hundreds of
miles in a single day! (27) You must be the Su¬
preme Personality of Godhead Himself, the imper¬
ishable Lord Narayana who has assumed the form
of a marine animal to show all living beings Your
mercy. (28) I offer You, the Most Excellent Per¬
sonality of Maintenance, Creation and Destruction
my obeisances. Oh Almighty One, unto surren¬
dered devotees like us You are the Supreme Lord
and the Highest Destination. (29) Everything You
do in Your incarnations is the cause of the welfare
of all living beings. I'd like to know for what pur¬
pose Your Lordship has assumed this form. (30)
As opposed to [the worship of] others who are
differently embodied [the demigods], one never
worships Your lotus feet in vain, oh Lotus petal¬
eyed One. For You are the friend, the dearest and
original Soul of everyone, You who now have
manifested that so very wonderful body for us
Your devotees.'
(31) Sri Suka said: 'Having spoken thus that mas¬
ter of man, Satyavrata, was addressed by the Mas¬
ter of the Universe, the Lord who, as the one love
of the devotees desiring to benefit them, at the end
of the yuga for the sake of enjoying His pastimes
had assumed the form of a fish in the water of the
great flood. (32) The Supreme Lord said: 'On the
seventh day from today, oh subduer of the ene¬
mies, this threefold creation of earth, ether and
heaven will be flooded by the all-devouring ocean.
(33) When the three worlds are submerged in the
waters of annihilation, a very big boat will appear
that I have sent to you. (34-35) Collect all higher
and lower kinds of herbs and seeds before you get
on that huge boat together with the seven sages
and all kinds of living beings. Then travel un¬
daunted the ocean of the flood with no other illu¬
mination but the light of the rsis. (36) When that
boat is being tossed about by the very powerful
wind, you can attach it with the great serpent
[Vasuki] to My horn, for I will be near you. (37) I
will drag you and the sages on the boat, with Me
over the waters throughout the night of Brahma,
oh My best one. (38) With My support, upon your
inquiries, in your heart the full knowledge will be
revealed of My glory that is known as the Su¬
preme Brahman [see also B.G. 5: 16, 10: 11].'
(39) After thus having instructed the king the
Lord disappeared from there. The king then
awaited the time about which the Master of the
Senses had spoken. (40) The saintly king spread
kusa grass with its tips pointed to the east and then
facing northwards sat down to meditate upon the
feet of the Lord who had assumed the form of a
fish. (41) Then there were huge clouds in the sky
incessantly showering rain. The ocean swell and
began to flood on all sides so that the earth was
inundated. (42) Meditating on what the Lord had
said he saw a boat coming near. He got up, took
the herbs and creepers and got on board together
with the leading brahmins. (43) The sages were
very pleased and said to him: 'Oh King meditate
upon Kesava ['the Lord with the black curls'], for
He will save us from this impending danger and
set things right.'
(44) After the king had meditated, the Lord ap¬
peared in the great ocean as a golden fish measur¬
ing a million yojanas that had a single horn. (45)
Glad that he, like the Lord had told him before,
could fasten the boat to the horn using the serpent
for a rope, he praised the Killer of Madhu. (46)
The king said: 'Since time immemorial ignorance
about the knowledge of the soul has been the root
cause of the material bondage that is accompanied
Canto 8 61
by so much suffering and hardship. By
the grace of the process of devotional
service [and Your devotee] You can be
attained, oh Lord who are the supreme
spiritual master [see 7.5: 23-24]. (47)
He who is born accepts in his desire to
be happy unwisely different bodies as a
result of his karma [see 4.29 and B.G.
4: 5, 6: 45 and 16: 20], but his profit
minded plans bring him only grief.
That karmic matter is cleared up by
rendering service to Him, our guru in
the core of the heart, by whom the hard
knot of the impure mind is cut. (48)
Just like a piece of ore in touch with
fire gets purified, a person by that serv¬
ice can get rid of all the impurity as a
consequence of his ignorance so that
he can revive his original identity [his
mode of service or varna ]. May He
who is Inexhaustible in this respect be
our Supreme Controller, the Guru of
the Gurus. (49) Neither the demigods,
nor the gurus, nor other people indi¬
vidually or else group wise are able to
offer but one ten-thousandth of Your
grace. I therefore surrender to Him, the
Lord, to You who are the shelter. (50)
The way the blind are led by the blind,
ignorant people accept an unenlight¬
ened person as their guru. We desirous
to know our destination, have accepted Your Lord-
ship whose knowledge is like the [rising] sun, as
our spiritual master, as the seer of all that can be
seen. (51) An ordinary person following the direc¬
tions of an ordinary man is of surrender to imper¬
manent matters as the goal of life and [thus] of an
ignorance that cannot be overcome, but by Your
eternal, pure knowledge a person very soon
achieves his original position [of service]. (52)
You are the dear most well-wisher, the controller,
the original soul and spiritual master of all worlds.
You are the spiritual knowledge, the fulfillment of
all desires and the One situated in the heart who
cannot be known by people who in the grip of lust
have a foggy intelligence. (53) May by my surren¬
der to You, the Greatest of All who is worshiped
by the gods, the Supreme Controller for under¬
standing the real purpose of life, by my surrender
to the light of Your meaningful words of instruc¬
tion, the knots fixed in the heart be cut through, oh
Supreme Lord. Please tell me about Your refuge
[see also B.G. 4: 34].'
(54) Sri Suka said: 'The Supreme Lord, the Origi¬
nal Person who had assumed the form of a fish,
thus being addressed explained the Absolute Truth
to the king while they were moving through the
great ocean. (55) Through the analytical [sankhya,
matter versus spirit] perspective of [bhakti-]yoga,
practically applied in a collection of divine old
stories, the holy king Satyavrata thus got ac¬
quainted with the mysteries of self-realization in
all its forms. (56) Sitting in the boat with the
sages, he free from doubt listened to the knowl¬
edge of self-realization [atma-tattva] and the eter¬
nal absolute spirit [ brahma ] as explained by the
62 Snmad Bhagavatam - The Story of the Fortunate One
Supreme Lord. (57) When the last inundation had
ended the Lord after [thus] having put an end to
the darkness that was caused by HayagrTva,
handed over all the Vedic records to Brahma when
he woke up. (58) King Satyavrata enlightened in
the spiritual knowledge and its practical wisdom,
by the mercy of Lord Visnu became in this period
the Manu called Vaivasvata.
(59) When someone hears this great story describ¬
ing Satyavrata the saintly king and the Matsya
incarnation with the one horn, he will be delivered
from all reactions to sin. (60) Anyone who daily
glorifies the personal appearance of the Lord will
have success in all his endeavors and will return
home, back to Godhead. (61) I offer my obei¬
sances to Him, the Cause of All Causes, He who
posing as a great fish explained to Satyavrata the
Vedic knowledge and put an end to the darkness of
the Daitya, He who returned the Vedic records that
were stolen from the mouths of Lord Brahma who
lay deep asleep in the waters of the flood.'
Thus the eighth Canto of the Srlmad Bhagava¬
tam ends named: Withdrawal of the Cosmic
Creations.
For the different copyrights of the pictures
see the chapter reference at the bottom of each
page at http://bhagavata.org. The Radha-Krsna
image on the front title page is by Indra Sharma.
Email from http://bhagavata.org/email.html.
Reference: For this original translation next to the
Monier Williams Sanskrit dictionary and the
ISKCON site vedabase.net, the Sastrl C.L. Gos-
wami version of the Gita Press has been used. The
source texts, audio read files and music to this
translation one can find following the links from:
http://bhagavata.org/
For relevant links see the Srlmad Bhagavatam
Treasury: http://bhagavata.org/treasurv/links.html .
Translation: Anand Aadhar Prabhu,
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Production: the Filognostic Association of The
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name Anand Aadhar and provide a link to the
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under the same or similar license to this one.
Krsna Dvaipayana Vyasadeva
SRlMAD BHAGAVATAM
(Bhagavata Purana)
The Story of the Fortunate One
Canto 9
Translated by Anand Aadhar
Third revised edition 10-06-2017
2 Snmad Bhagavatam - The Story of the Fortunate One
CANTO 9:
Liberation
Introduction- 3
1: King Sudyumna Becomes a Woman- 5
2: The Dynasties of Six of the Sons of Manu- 7
3: The Marriage of Sukanya and Cyavana Muni- 9
4: Ambaflsa Maharaja Offended by Durvasa Muni-10
5: Durvasa Saved: the Cakra-prayers of Ambarlsa-14
6: The Downfall of Saubhari Muni-16
7: The Descendants of King Mandhata-19
8: The Sons of Sagara Meet Lord Kapiladeva-22
9: The Dynasty of Amsuman-23
10: The Pastimes of Lord Ramacandra-26
11: Lord Ramacandra Rules the World-31
12: The Dynasty of Kusa, the Son of Lord Ramacandra-34
13: The Story of Nimi and the Dynasty of his Son Mithila-35
14: King Pururava Enchanted by UrvasI-36
15: Parasurama, the Lord's Warrior Incarnation-39
16: How Lord Parasurama Came to Destroy the Ruling Class Twenty-one Times-44
17: The Dynasties of the Sons of Pururava-45
18: King Yayati Regains his Youth-45
19: King Yayati Achieves Liberation: the Goats of Lust-48
20: The Dynasty of Puru up to Bharata-50
21: The Dynasty of Bharata: the Story of Rantideva-52
22: The Descendants of Ajamldha: the Pandavas and Kauravas-54
23: The Dynasties of the Sons of Yayati: the Appearance of Lord Krsna-57
24: The Yadu and Vrsni Dynasties, Prtha and the Glory of Lord Krsna-59
Canto 9 3
Introduction
This book tells the story of the Lord and His in¬
carnations since the earliest records of Vedic his¬
tory, the history of the original culture of knowl¬
edge of India. It is verily the Krsna 'bible' [in San¬
skrit called a samhita ] of the Hindu universe. The
Bhagavad Gita relates to this book like the sermon
on the mountain by Lord Jesus relates to the full
Bible. It has about 18.000 verses contained in 335
chapters and consists of 12 subdivisons of books
that are called Cantos. These books together tell
the complete history of the Vedic culture and
cover the essence of the classical collections of
stories called the Puranas. This specific collection
of Vedic stories is considered the most important
one of all the great eigtheen classical Puranas of
India. It includes the cream of the Vedic knowl¬
edge compiled from all the Vedic literatures as
also the story of the life of Lord Krsna in full
(Canto 10). Lord Krsna constitutes a watershed in
the history between the old Vedic culture and the
'modem' political culture in which the rule of state
no longer automatically is led by the spiritual or¬
der. The book tells the story of His birth, His
youth, all His wonderful proofs of His divine na¬
ture and His superhuman feats of defeating all
kinds of demons up to the great Mahabharat war at
Kuruksetra. In this war the Vedic culture fell down
to be replaced by the fragmented relighiosity we
these days call Hinduism. This leading Purana also
called the 'perfect Purana', is a brilliant story that
has been brought to the West by Srlla A.C. Bhak-
tivedanta Swami Prabhupada, a Caitanya
Vaishnava, a bhakti (devotional) monk of Lord
Visnu [the name for the transcendental form of
Lord Krsna]. He undertook the daring task of en¬
lightening the materialist westerners, the advanced
philosophers and theologians, in order to help
them to overcome the perils and loneliness of im-
personalism and the philosophy of emptiness.
For the translation the author of this internet ver¬
sion has consulted the translations of C.L Gos-
wami. M.A., Sastrl (from the Gita Press, Go¬
rakhpur), the parcimpara [disciplic succession]
version of Srlla Visvanatha Cakravarti Thakura
and the later version of this book by Srlla A.C.
Bhaktivedanta Swami Prabhupada. The latter
translators as acaryas [guru teaching by example]
of the age-old Indian Vaishnava tradition are rep¬
resentatives of a culture of reformation of the de¬
votion for God or bhakti, the way it has been prac¬
ticed in India since the 16th century. This reforma¬
tion asserts that the false authority of the caste sys¬
tem and single dry book knowledge is to be re¬
jected. Sri Krsna Caitanya, also called Caitanya
Mahaprabhu (1486-1534), the avatara [an incar¬
nation of the Lord] who heralded this reform, re¬
stored the original purpose of developing devotion
unto the person of God and endeavored in particu¬
lar for dissemination of the two main sacred scrip¬
tures expounding on that devotion in relation to
Krsna as the Supreme Personality of Godhead.
These scriptures are the Bhagavad Gita and this
Bhagavata Purana, that is also called the Srlmad
Bhagavatam, from which all the Vaishnava
acaryas derived their wisdom for the puipose of
instruction and the shaping of their devotion. The
word for word translations as also the full text and
commentaries of this book were studied within
and without the Hare Krsna temples where the
teaching of this culture takes place. The purpose of
the translation is first of all to make this glorious
text available to a wider audience over the Inter¬
net. Since the Bible, the Koran and numerous
other holy texts are readily available, the translator
meant that this book could not stay behind on the
shelf of his own bookcase as a token of material
possessiveness. When we started with this en¬
deavor in the year 2000 there was no proper web
presentation of this book. Knowledge not shared is
knowledge lost, and certainly this type of knowl¬
edge, which stresses the yoga of non-
possessiveness and devotion as one of its main
values could not be left out. The version of Swami
Prabhupada is very extensive covering some 2400
pages of plain fine printed text including his com¬
mentaries. And that were only the first ten Cantos.
The remaining two Cantos were posthumously
published by his pupils in the full of his spirit. I
thus was faced with two daring challenges: one
was to concatenate the text or make a readable
running narrative of the book that had been dis¬
sected and commented to the single word and the
4 Srimad Bhagavatam - The Story of the Fortunate One
second challenge was to put it into a language that
would befit the 21st century with all its modem
and postmodern experience and digital progress of
the present cultural order of the world, without
losing anything of its original verses. Thus another
verse to verse as-it-is translation came about in
which Visvanatha's, Prabhupada's and Sastrl's
words were pruned, retranslated and set to the un¬
derstanding and realization of today. This realiza¬
tion in my case originated directly from the disci-
plic line of succession of the Vaishnava line of
acaryas as also from a realization of the total field
of indian philosophy of enlightenment and yoga
discipline as was brought to the West by also non-
Vaishnava gurus and maintained by their pupils.
Therefore the author has to express his gratitude to
all these great heroes who dared to face the ada¬
mantine of western philosophy with all its doubts,
concreticism and skepticism. Especially the pupils
of Prabhupada, members of the renounced order
(; sannydsTs ) who instructed the author in the inde¬
pendence and maturity of the philosophy of the
bhakti-yogis of Lord Caitanya need to be men¬
tioned. I was already initiated in India by a non-
Vaishnava guru and have been given the name of
Swami Anand Aadhar ('teacher of the foundation
of happiness'). That name the Krsna community
converted into Anand Aadhar Prabhu ('master of
the foundation of happiness') without further
ceremonies of Vaishnava initiation (apart from a
basic training). With the name Anand Aadhar I am
a withdrawn devotee, a so-called vanciprcista, who
does his devotional service independently in the
silence and modesty of his local adaptations of the
philosophy.
In most cases the word for word translations and
grammatical directions of Srlla A.C. Bhak-
ti vedanta Swami Prabhupada/ISKCON,
Visvanatha Cakravarti Thakura and C.L. Gos-
wami. M.A., Sastrl have been followed as they
were used in their translations and I have checked
them with the help of the Monier-Williams San¬
skrit Dictionary [see the file of the terms used]. In
footnotes and between square brackets [ ] some¬
times a little comment and extra info is given to
accommodate the reader when the original text is
drawing from a more experienced approach. On
the intemetsite bhagavata.org of this book, my
version refers to the version of Prabhupada that is
linked up at each verse together with my own pre¬
vious version so that it is possible to retrace at any
moment what I have done with the text. This is in
accordance with the scientific tradition of the
Vaishnava community.
For the copyright on this translation the so-called
Creative Commons Attribution Noncommercial-
Share Alike 3.0 Unported License has been cho¬
sen. This means that one is free to copy, distribute
and alter the text on the condition of attribution
(refer to the name of Anand Aadhar and to my
website address bhagavata.org), that the resulting
work can only be distributed under the same or
similar license to this one and that one cannot use
the text for commercial puiposes. Lor all other
usage one will have to contact the translator.
With love and devotion,
Anand Aadhar Prabhu,
Enschede, The Netherlands, April 17, 2012.
Canto 9 5
Brahma's mind and Kasyapa was there from him.
He in his turn begot in Aditi, the daughter of
Daksa, a son: Visvasvan [see also 6.6: 38-39], (11-
12) Vivasvan begot in Samjna, Manu Sraddhadeva
who with his wife Sraddha from his sense control
fathered ten sons whom he gave the names
Iksvaku, Nriga, Saryati, Distha, Dhrsta, KarOsaka,
Narisyanta, Prsadhra, Nabhaga and the mighty
Kavi. (13) He, the Manu, at first had no sons, but
the great personality, the powerful Vasistha, per¬
formed a sacrifice for the demigods Mitra and Va-
runa that would bring him sons. (14) But Sraddha,
Manu's wife who as prescribed observed a payo
vrata [vow of drinking only, see 8.16], approached
with obeisances the performing priest during the
sacrifice and begged him for a daughter. (15) The
ritvik in charge [the adhvaryu ] told the priest per-
Hoofdstuk 1
King Sudyumna Becomes a Woman
(1) The king said: 'I have listened to your descrip¬
tions of all the periods of the Manus and the won¬
derful actions performed by the Lord of Unlimited
Potency during those periods. (2-3) He who was
known by the name of Satyavrata, the saintly king
and ruler of Dravidadesa, received spiritual
knowledge at the end of the previous day of
Brahma, by rendering service to the Original Per¬
son [the Purusa]. I heard from you how he, as a
son of Vivasvan [the sun god], thus became the
Manu. You have spoken about his many sons: the
kings headed by Iksvaku [8.13: 1],
(4) Oh brahmin, please describe to us
always eager to listen to your stories,
the dynasties of those kings and what
characterized them, oh greatly fortu¬
nate one. (5) Please tell us about all
those pious and celebrated souls who
were there before us, who will be
there after us and who live at present
with us.'
A
(6) Sri Suta said: "After Parlksit thus
in the assembly of all the brahmin
followers had requested this, the
powerful Suka, the one most learned
in the dharma, gave a reply. (7) Sri
Suka said: 'Oh subduer of the ene¬
mies, 1 will now tell you the most
important about the dynasty of
Manu, because not even a hundred
years would be enough to do this
extensively. (8) When the Supersoul,
who is the Original Transcendental
Person of all higher and lower forms
of life, found Himself at the end of
the kalpa, outside of Him nothing of
this universe or anything else ex¬
isted. (9) From His navel a golden
lotus generated upon which, oh King,
the selfbom one with his four heads
appeared [Lord Brahma, see also
3.8]. (10) Marlci appeared from
6 Srimad Bhagavatam - The Story of the Fortunate One
forming the oblations [the hota] to engage with
this in mind, whereupon the brahmin took the
ghee and recited the mantra vashath ['unto the
Living Being'].
(16) With that transgression of the performing
priest a daughter was born named Ila ['the liba¬
tion']. When Manu saw her he most dissatisfied
said to his guru: (17) 'Oh my lord, what is this? As
a result of the actions of you transcendentalists,
there is alas this painful deviation. This rebellion
against the Absolute Truth never should have hap¬
pened! (18) How could you, versed in Vedic
knowledge, connected and austere of whom all
impurities were burned away, deviate from your
decision? Since when are the demigods of false
promises?'
(19) Having heard what he said, the most power¬
ful one, their great-grandfather Vasistha who had
understanding for the mistake the performing
priest had made, spoke to [Manu] the son of the
sun god. (20) 'This unexpected result was the con¬
sequence of the wrong action of your priest. I will
employ however my power to give you a nice
son!'
(21) With that decision, oh King, the renown
powerful master Vasistha offered prayers to the
Original Person with the wish that Ila turned into a
man. (22) Pleased by him the Supreme Controller
Hari granted the desired benediction so that Ila
became a nice man who was called Sudyumna.
(23-24) One day Sudyumna was on a hunting trip
in the forest, oh King and was accompanied by a
couple of associates. While riding a horse from
Sindhupradesa he went north in pursuit of the
game. For the occasion the hero was equiped with
a beautiful bow with remarkable arrows and an
armor. (25) At the foot of mount Meru he hap¬
pened to enter the Sukumara forest where the
mighty Lord Siva is enjoying with his wife Uma.
(26) Having entered there, oh ruler of man,
Sudyumna, the pre-eminent hero, saw himself
changed into a woman and his horse into a mare
[see also 5.17: 15]. (27) All his companions were
also changed into the opposite sex and seeing each
other like this they got very depressed.'
(28) The honorable king [Parlksit] said: 'How can
that realm have this quality? How came this about,
oh mighty one? This is what we very much would
l ik e to hear you deliberate on.'
(29) Sri Suka answered: 'Saints fixed in their vows
dispelling the darkness in every direction, once
came there to see the Lord of the Mountain, Siva.
(30) Ambika [Durga] who sat naked on her hus¬
band's lap was most ashamed when she saw them.
Quickly she got up and covered her breasts. (31)
The saints seeing the two enjoying sexual inter¬
course desisted from proceeding further and de¬
parted immediately for the asrama of Nara-
Narayana. (32) Because of this the mighty Lord
wishing to please his sweetheart said: 'Anyone
who enters this place will turn into a woman on
the spot!' (33) Ever since males in particular do
not enter that forest whereabout she [Sudyumna]
in the company of her associates [now] wandered
about from stretch to stretch. (34) When she as a
most exciting woman, thus surrounded by other
women was loitering near his asrama, the power¬
ful Budha [the son of the moon and deity of Mer¬
cury] wished to enjoy her. (35) She also longed to
have him, the beautiful son of king Soma, for her
husband and thus she from him gave birth to a son
named PurOrava. (36) I've heard that Sudyumna
who thus as a king born from Manu had achieved
the female status, [then] remembered Vasistha, the
preceptor of the family. (37) The merciful sage
seeing him in that condition was very aggrieved.
He desired the return of his maleness and began to
pray to Lord Sankara [Siva], (38-39) Siva being
pleased with him, oh servant of the state, in order
to keep his promise [to Uma] and to show the sage
his love, said: 'This disciple of your line will one
month be a female and the next month be a male.
Sudyumna may with this arrangement [then] rule
the world as he likes.' (40) With this settlement he
by the mercy of the acdrya acquired the desired
maleness and ruled over the entire world, even
though the citizens were not quite happy with it.
(41) From Sudyumna three sons were born listen¬
ing to the names of Utkala, Gaya and Vimala, oh
King. They became kings over the southern realm
and were very religious. (42) Thereafter, when the
time was ripe, the master of the kingdom who was
Canto 9 7
so mighty, handed the world over to his son
PurOrava and left for the forest.'
Hoofdstuk 2
The Dynasties of Six of the Sons of Manu
(1) Sri Suka said: 'After Sudyumna, thus had dis¬
appeared, Vaivasvata Manu, his father desiring
a(nother) son, executed austerities at the Yamuna
for a hundred years. (2) After for the purpose of
offspring having worshiped the Godhead, Lord
Hari, Manu begot ten sons who were like him and
of whom the eldest was named Iksvaku [see also
8.13: 2-3]. (3) Prsadhra was among the sons of
Manu by his guru ordered to herd cows. For that
puipose he had taken the vow of virasana ['to
stand prepared with a sword'] to protect them at
night [see also 4.6: 38]. (4) One night when it was
raining, a tiger entered the land of
the cowshed. Out of fear all the
cows lying down, got up and
spread all around the field. (5-6)
When the strong animal seized one
of the cows it began to cry out of
distress and fear. Prsadhra hearing
the screaming took his sword and
hastily followed the sound but be¬
cause the clouds covered the stars
that night, he mistook the cow for
the tiger and by mistake cut off its
head. (7) The tiger also being hit
by the sword had its ear cut off
and most afraid fled leaving a
blood trail. (8) Prsadhra thinking
that he had killed the tiger, to his
dismay discovered the next morn¬
ing that he being a hero, with his
sword had killed the cow. (9) The
family preceptor [Vasistha] cursed
him for the unintended sinful deed
saying: 'Having acted like a s'udra,
you cannot belong to the ksatriyas.
Because of that unholy deed it is
your karma to become a s'udra.'
(10) The hero thus being cursed by
his guru accepted the words with
folded hands and took the vow of
celibacy as wanted by the sages. (11-13) Exclu¬
sively devoted to Vasudeva, the Supreme Lord
and Soul of all, the Transcendence and Purity in
person, he was equal and kindhearted towards all
living beings. Freed from attachments, peaceful
within and self-controlled, he was, free from pos¬
sessions, of a vision in which he could accept
whatever that was available for his physical needs,
the way it for the benefit of the soul was arranged
by His grace. Always with his mind focussed on
the Supreme Self within and thus fully absorbed
being satisfied in spiritual realization, he traveled
all over the earth appearing to others as if he were
deaf, dumb and blind. (14) After thus being en¬
gaged he entered the forest and as a saint achieved
the ultimate transcendental goal the moment he
out there ran into a forest fire which he allowed to
consume himself [see also B.G. 4: 9].
8 Snmad Bhagavatam - The Story of the Fortunate One
(15) Another son, Kavi [or Vasuman], the young¬
est one, had no attachments to material pleasures.
After giving up his father's kingdom along with
his friends, he, still a young man, entered the for¬
est and reached the transcendental world by al¬
ways keeping the effulgent Supreme Person in his
heart.
(16) From the son of Manu KarQsa [or TarOsa]
there was a dynasty of ksatriyas called the KarOsas
who as kings of the northern realm were highly
religious protectors of the brahminical culture.
(17) From Dhrsta [or Shristha] a caste of ksatriyas
originated who in the world having achieved the
position of brahmins, were named the Dharshthas.
From Nriga there was the succession of first Su-
mati, Bhatajyoti and thereafter Vasu. (18) From
Vasu's son Pratlka there was one named Oghavan
['the uninterrupted tradition'] who fathered another
son named Oghavan who had a daughter who also
carried that name: Oghavatl. She married with
Sudarsana.
(19) From Narisyanta there was Citrasena, Riksa
was his son and he begot Mldhvan. Mldhvan's son
was POma and Indrasena was POma's son. (20)
Because of Indrasena there was Vltihotra, from
him there was Satyasrava, Urusrava was his son
and Devadatta was his son. (21) Devadatta's son
became the most powerful Agnivesya who was
Agni in person. He was a maharsi, a great saint,
also known as Kanina and JatOkarnya. (22) From
Agnivesya a dynasty of brahmins came forth
known as the Agni vesy ay anas. Oh King, I have
thus described the descendants of Narisyanta, let
me now tell you about Distha's dynasty.
(23-24) Distha's son was Nabhaga [not to confuse
with his uncles Nabhaga or the Nabhaga who was
also called Nriga], He in contrast answered to the
vocation of the vaisyas [a merchant, see 7.11: 23],
His son was Bhalandana and from him there was
Vatsaprlti. His son was named Pramsu and Pramati
was his son. Khanitra is known as Pramati's suc¬
cessor. He in his turn was succeeded by Caksusa
and his son was Vivimsati. (25) Vivimsati's son
was Rambha and his son Khanlnetra was most
religious. From him there was the scion Karand-
hama, oh great King. (26) Avlksit was his son and
his son Marutta became emperor. The great mystic
Samvarta, the son of Angira, engaged him in per¬
forming a yajiia. (27) The like of Marutta's sacri¬
fice has never been observed since, because all
that he used was made of gold and everything that
he had was of the greatest beauty. (28) Indra was
delighted to drink the soma-rasa, the brahmins
were generously compensated, the demigods [the
Maruts] offered foodstuffs and all the gods of the
universe were part of the assembly. (29) Dama
was Marutta's son and from him there was a son
with the power to expand the kingdom: Rajya-
vardhana. From his son Sudhriti a son was born
named Nara. (30) Nara's son was called Kevala
and he fathered Dhundhuman. Vegavan was there
because of him and Vegavan's son Budha had
Trinabindu for his son who was a great king. (31)
Alambusa accepted him as her husband. She was
an adorable goddess, a girl from heaven and a res¬
ervoir of all good qualities who gave birth to a
couple of sons and a daughter named Ilavila. (32)
Visrava, was a saint and master of yoga. He re¬
ceived transcendental knowledge from his father
and begot Kuvera in Ilavila: he who brings wealth.
(33) Visala, Sunyabandhu en DhQmraketu were
the sons of Trinabindu. Visala built a city named
Vaisall and founded a dynasty. (34) Hemacandra
was his son who fathered one called DhOmraksa.
From his son Sarnyama there were [two sons
called] Krisasva and Devaja. (35-36) From
Krisasva there was a son named Somadatta. By
worshiping the best one of all, the Lord of all
Praises, the Original Person [Visnu] in an asva-
medha sacrifice, he achieved the supreme destina¬
tion where all the masters of yoga have their ref¬
uge. A son of Somadatta named Sumati thereupon
begot a son called Janamejaya. All these kings of
Vaisall sustained the reputation of King
Trinabindu.'
Canto 9 9
Hoofdstuk 3
The Marriage of Sukanya and Cyavana
Muni
(1) an Suka said: 'The son of Manu king Saryati
was a highly developed brahmin who for that rea¬
son gave instructions on the functions to be per¬
formed on the second day in the arena of sacrifice
of the descendants of Angira. (2) He had a lotus¬
eyed daughter called Sukanya with whom he went
to the forest to visit the asrama of the sage Cya¬
vana. (3) While she in the company of her friends
was collecting fruits and flowers from the trees,
she saw in an anthill some kind of two shining
lights [compare 7.3: 15-16]. (4) As the young girl,
ignorantly trying, poked in the light objects with a
thorn, there oozed blood from them. (5) The
guards being startled stood nailed to the ground so
that the king, who saw what had happened, had to
address his surprised men. (6) 'Alas, we have done
something wrong in approaching the enlightened
sage. We have, with this action of one of us, evi¬
dently violated his asramaV
(7) Sukanya said afraid to her father: 'It was me
who, unaware of what I was doing, with a thorn
have pierced two shiny things.'
(8) When king Saryati heard his daughter say this,
he was of the greatest concern to appease the sage
who happened to reside quietly in the anthill. (9)
Understanding what was needed to set things right
he, in order to leave, with the greatest trouble
handed over his daughter to the muni and then re¬
turned home with his permission. (10) Sukanya
after having Cyavana for her husband, had under¬
standing for him who remained very grumpy with
her. She tried to please him by complying with
him attentively. (11) When some time had passed
this way the two Asvins ['the healers of heaven']
reached the asrama. Offering them his respects the
sage said: 'Please give me youthfulness, oh mas¬
ters! (12) I know you cannot drink any soma , but 1
will offer you a pot full of soma-rasa when you
give me the strength and beauty that is so desir¬
able to young women.'
(13) 'So be it' the two great healers said confirm¬
ing the scholar. 'Just dive into this lake. That will
make you perfect.'
(14) The aged man with his gray hair, loose skin
and frail body the veins of which one could see,
after thus being addressed was by the Asvins
helped into the lake. (15) When the three of them
reappeared from the lake they were of the greatest
beauty a woman could wish for: with lotus gar¬
lands, earrings, similar features and nice clothes.
(16) After the young beauty saw them, the chaste
woman could not tell who of them was her hus¬
band for they were all equally beautiful, radiating
like the sun and thus she resorted to the Asvins.
(17) Pleased with the strength of her faith they
pointed out her husband and thereupon, taking
leave of the sage, returned to the heavenly worlds
in their celestial chariot. (18) King Saryati wishing
to perform a yajna left for Cyavana's asrama and
thereupon saw a man at his daughter's side who
radiated l ik e the sun. (19) But the king after she
had paid her respect, gave his daughter not his
blessings because he was not pleased at all with
her: (20) 'What do you think you are doing? Are
you now cheating on your husband, the great sage
honored by all the people? Have you, because he's
decrepit of age, oh unfaithful one, not deeming
him very attractive, given up on him and taken this
man, this street beggar, for a lover? (21) Are you
out of your mind? In keeping this lover you, as a
daughter from the most respectable family, are a
disgrace to the entire dynasty. You are shamelessly
throwing your father and also your husband into
the deepest darkness.'
10 Snmad Bhagavatam - The Story of the Fortunate One
(22) She laughed and said with a smile to her fa¬
ther who was thus rebuking her: 'Oh father this
one here is your son-in-law, the son of Bhrgu!'
(23) She described to her father the entire story
how his age had changed and he had acquired his
beauty, whereupon he utterly pleased and sur¬
prised embraced his daughter. (24) Cyavana Muni
with his spiritual power enabled the great man to
perform the soma sacrifice and delivered the Asv-
ins the pot full of the soma-rasa they could not
drink themselves. (25) Indra full of indignation
angrily took up his thunderbolt to kill him imme¬
diately, but the man of Bhrgu paralyzed the arm of
Indra that held the thunderbolt. (26) With the per¬
mission of all [the demigods] there was ever since
a full cup of soma-rasa for the Asvins, who as
physicians before this had happened were ex¬
cluded from a share in the soma-yajfia.
(27) Uttanabarhi, Anarta and Bhurisena were the
three sons begotten by Saryati. Anarta thereupon
fathered Revata. (28) After in the ocean [on an
island near the cost] having built a town called
Kusasthall [Dvaraka], he lived materially happy
ruling regions like Anarta and others, oh subduer
of the enemies. A hundred line sons were bom
because of him. Kakudml was the eldest of them.
(29) Kakudml took his daughter Revatl to
Brahma's abode beyond the modes, to ask the Al¬
mighty One for a husband for the girl. (30) Be¬
cause the original teacher of the universe was en¬
gaged in enjoying the music of the Gandharvas he
had no time for him at all, but as soon as it was
over Kakudml, after offering his obeisances, could
submit his desire to him. (31) The all-powerful
Lord had to laugh about what he heard and said to
him: 'Alas, oh King, whosoever you had in mind
[as a suitable husband for your daughter] has dis¬
appeared a long time ago! (32) We do not hear
anymore about them nor about their sons, grand¬
sons, descendants or dynasties because [while you
were waiting here] a period of three times nine
maha-yugas has passed! (33) Go therefore to Lord
Baladeva. He constitutes a most powerful aspect
of the God of Gods [Lord Visnu]. Give Him, the
Excellence of Man, your excellent daughter, oh
King. (34) The Supreme Lord, the Eternal Well-
wisher who diminishes the burden of the world,
the virtue of hearing and singing in person, has
now descended together with this partial aspect of
Him [see also 5.25].' (35) The king, after paying
the Unborn One his respects, returned with these
directions to his residence that was abandoned by
[the offspring of] his brothers. Afraid of ghosts
they had spread in all directions. (36) After hand¬
ing his perfectly shaped daughter over to the most
powerful one, Lord Baladeva, the king went to
Badarikasrama, the place of Nara-Narayana, to
perform austerities there.'
Hoofdstuk 4
Ambarlsa Maharaja Offended by
Durvasa Muni
(1) Sri Suka said: 'Nabhaga, the learned youngest
son of Nabhaga [see 9.1: 11-12, not the uncle also
called Nriga nor the Nabhaga of Distha, see 9.2:
23] returning from a celibate life received [as his
share of the kingdom, the care for] his father be¬
cause his elder brothers [already] had divided the
property [among themselves].
(2) 'Oh, my brothers' [he said] 'What is the share
you have reserved for me?'
'We allot you our father as your share.' [they an¬
swered] .
[He then said to his father:] 'Oh father, my elder
brothers have not given me my share!'
[The father thereupon replied:] 'My son, do not
take heed of that! (3) The so highly intelligent de¬
scendants of Angira [see 6.6: 19] are today per¬
forming a sacrifice, but on every sixth day they do
this, oh learned one, they will fall in illusion with
their fruitive actions. (4-5) You better recite for
those great souls two Vedic hymns relating to the
God of the Universe [Vaisvadeva, the Supreme
Lord] so that they, after resuming their own
Canto 9 11
course, will hand the wealth over to you that they
received from their sacrifice. Therefore go and see
them.'
Doing what his father had told him they gave him
the proceeds of the yajna before they returned to
their heavenly places. (6) As he was collecting his
riches, some person with a black countenance who
had arrived from the north said to him: 'All these
riches remaining from the sacrifice belong to me!'
(7) [He replied:] 'They are all mine, the sages
have handed them over to me!'
[The black man said:] 'Let us concerning this mat¬
ter head for the son of Manu, your father and ask
him', and thus he inquired with his father as was
proposed.
(8) [Father Nabhaga said:] 'Everything that re¬
mains from the sacrifice is by the sages considered
a share for Lord Siva, so they have once decided
[during the sacrifice of Daksa]. He is the demigod
who deserves it all.'
(9) Nabhaga offered him [Siva] his obeisances
and said: 'As my father said: everything from the
sacrificial arena belongs to you, oh Lord [see 3.12:
6-14], Oh saintly one, let me bow my head for
you, I beg your pardon.'
(10) [Lord Siva said:] 'All that your father said is
true and also is what you are saying the truth. Let
me, the knower of the mantras, grant you the spiri¬
tual knowledge that is transcendental and eternal.
(11) Please take all the riches. I give you all that
has been offered to me', and having spoken thus
Rudra, the great lord and guardian of the dharma
vanished. (12) Anyone who in the morning and in
the evening with great attention remembers this
becomes a scholar: he will become a knower of
the mantras and the supreme destination and thus
be a self-realized soul. (13) From Nabhaga the
most exalted and highly celebrated devotee Am-
barlsa was born. A curse of a brahmin against him
failed: it could never touch him.'
(14) The king said: 'Oh lordship, I would like to
hear about him, that king who was so intelligent
that the most insurmountable power of a brahmin's
measure could not affect him.'
A /
(15-16) Sri Suka said: 'Ambarlsa, the man of great
fortune, after achieving an unlimited opulence on
this earth consisting of the seven continents, meant
that all that is so rarely obtained by many a ruler is
as the riches one imagines in a dream: coming to
one's senses it is all gone. It is the reason because
of which a man falls in ignorance. (17) Unto
Vasudeva, the Supreme Personality, unto the
devotees as also unto the saints he had achieved
the reverence and devotion in the transcendence of
which one takes this entire universe for something
as insignificant as a piece of stone. (18-20) He was
sure to fix his mind upon the lotus feet of Krsna, to
use his words to describe the qualities of [the Lord
of] Vaikuntha, to use his hands for matters as
cleaning the Lord's temple and to engage his ears
in listening to the transcendental talks about the
Infallible One. He used his eyes to look at the dei¬
ties, the temples and buildings of Mukunda, he
used his body to be in touch with the bodies of the
devotees, he used his nose to smell the fragrance
of the tulsl leaves on the lotus flower formed by
His feet and used his tongue to relish the food that
is offered to Him. By using his legs to walk to the
Lord's holy places, by using his head to bow down
to the feet of Hrslkesa and by engaging his senses
more in being a servant of Him than a servant of
his lusty desires, he was alike the ones who seek
their refuge in being attached to the Lord Glorified
in the Scriptures [like Prahlada e.g.]. (21) Thus in
his prescribed duties always being of sacrifice
unto the Transcendence, the Original Enjoyer of
the Sacrifice, the Supreme Lord Beyond the
Senses, he exercised all the different forms of de¬
votional service and ruled, under the guidance of
His faithful scholars, this planet earth [see also
5.18: 12 and B.G. 5: 29]. (22) With horse sacri¬
fices executed by brahmins like Vasistha, Asita
and Gautama, he worshiped, in all places where
the Sarasvatl river flowed through the desert coun¬
tries, the Lord of Sacrifice, the Supreme Control¬
ler, with great opulence and all the prescribed
12 Snmad Bhagavatam - The Story of the Fortunate One
paraphernalia and remu¬
neration. (23) During the
sacrificial ceremonies be¬
fore the deities, the finely
dressed members of the
assembly, the priests and
the other functionaries
could be recognized as the
ever vigilant demigods.
(24) A heavenly existence
as cherished by the demi¬
gods, was not a thing de¬
sired by his citizens who
were accustomed to hear¬
ing and chanting the glo¬
ries of Uttamasloka, the
Lord hailed in the Verses.
(25) Persons accustomed
to having Mukunda in
their hearts rarely desire
the perfections of the
great ones because such
aspirations go at the cost
of the happiness of being
in one's constitutional po¬
sition of rendering service
[see siddhis\. (26-27) He,
the king who in bhakti-yoga being engaged in aus¬
terities, in his constitutional activities unto the
Lord satisfied all sorts of desires, thus step by step
gave it up to fix his mind upon temporal matters as
having a home, a wife, children, friends and rela¬
tives, a good elephant, a nice chariot and fine
horses and durable goods like having jewels, or¬
naments, a nice outfit and such and a never empty
treasury. (28) Pleased with his unalloyed devo¬
tional service the Lord gave him His cakra [disc
weapon] that protects the devotees but is so fearful
to the ones opposing Him [see also 7.9: 43 and
B.G. 9: 31]. (29) Aspiring to worship Krsna to¬
gether with his equally qualified queen, the king
observed the vow of dvadasT [fasting on certain
lunar days] for a whole year. (30) At the end of
that vow he in the month Kartika [Oct. - Nov.] for
three nights observed a complete fast [with one
meal during the day] whereupon he, after taking a
bath in the Yamuna, worshiped Lord Krsna in
Madhuvana [a part of the Vrindavana area]. (31-
32) He with all paraphernalia for doing puja, ac¬
cording to the rules bathed the deity and dressed it
with nice clothing and ornaments, fragrant flower
garlands and other means of service in his
[mahabhiseka] worship of the greatly fortunate
Lord Kesava and the brahmins that he performed
with a mind filled with divine love and devotion.
(33-35) After having donated to the brahmin
sages, the scholars who had arrived at his place,
sixty crores of nicely decorated, young and beauti¬
ful cows equiped with gold covered horns and sil¬
ver plated hooves, full udders and with calves at
their side, he firstly sumptuously fed them with the
most heavenly, delicious food. When he to the full
of their satisfaction and with their permission next
ended his own fasting and was about to observe
the concluding ceremony, they all of a sudden
were confronted with an unexpected visit from the
mighty sage Durvasa. (36) Despite having ap¬
peared there uninvited, the king showed his re¬
spect by standing up and offering him a seat.
Thereupon he asked him, with all regards having
fallen at his feet, whether he would like to eat
Canto 9 13
something. (37) He gladly accepted that request
and went, in order to perform the necessary rituals,
to the Yamuna to dip into the auspicious water and
meditate on the Supreme Brahman. (38) That,
with half a muhurta [24 minutes] left before the
end of the dvadasT fast that was observed, made
the king together with the brahmins wonder what
would be the appropriate notion of dharma for the
precarious situation he had ran into: (39-40) 'Both
failing to respect the brahmin sage and not to
break with the fast of dvadasT at the right time is
an offense. What now is the best thing to do?
What would be irreligious and what not? So let me
touch water only so that I correctly may conclude
the vow, because, oh scholars, the act of drinking
water is considered to be indeed both eating and
not eating.'
(41) The great king thus drank water and awaited,
with his mind turned to the Infallible One, the re¬
turn of the brahmin mystic, oh best of the Kurus.
(42) After Durvasa had finished the rituals at the
bank of the Yamuna and returned, he was well re¬
ceived by the king, but he discovered by his in¬
sight what had taken place. (43) Trembling with
anger he with a tightened face frowning and also
hungry, addressed the perpetrator who stood there
with folded hands. (44) 'Alas, this one here, this
'love of the people', has in his madness about his
opulence, for everyone to see, violated the
dharma! Not being a devotee of Visnu at all, he
thinks that he is the Lord Himself! (45) I, unex¬
pectedly arriving here, was invited by this man to
be his guest, but now he has taken food without
sharing it with me. I'll show you directly what the
consequence is!'
(46) Speaking thus he, red with anger, pulled a
bunch of hair out of his head and created a demon
for him resembling the fire at the end of time. (47)
As the demon came towards him with a trident
blazing with fire in his hand and a footstep that
made the earth tremble, the king, seeing him
clearly, did not move an inch from the spot [com¬
pare 6.17: 28]. (48) As it was arranged by the
Original Person of the Supersoul for the protection
of His devotees, the cakra [that Ambarlsa had re¬
ceived, see verse 28] burned like a fire that angry
serpent of a created demon to ashes [see also B.G.
18: 66], (49) Seeing that his attempt had failed and
that the disc was coming after him, Durvasa
started to run in great fear wherever he could go in
order to save his life. (50) When the muni saw the
disc, that chariot wheel of the Lord, closely behind
his back, he like a snake pursued by the flames of
a highly blazing forest fire, quickly ran to mount
Meru to enter a cave there. (51) But in whatever
direction Durvasa fled - of the sky, the earth's sur¬
face, in caves, in seas or to all the worlds up to
heaven -, he saw the unbearable Sudarsana cakra
['His immediate fearful presence']. (52) Without
the shelter of a protector he was everywhere with
a constant fear in his heart, looking for someone
who could offer him protection. At last he ap¬
proached Lord Brahma [and prayed]: 'Oh my
Lord, oh Selfborn One, save me from the invinci¬
ble fire that was released at me.'
(53-54) Lord Brahma said: 'At the end of my life¬
time [a dvi-parardha, see 3.11: 33] when His pas¬
times have ended, the Lord of the End Time
[Visnu], the Self of Time, with a single movement
of His eyebrows will destroy this universe includ¬
ing my heavenly abode. I, Lord Siva, Daksa,
Bhrgu and the other sages, as also the rulers of
man, the rulers of the living beings and the rulers
of the demigods, all carry out His orders and to¬
gether bow, for the salvation of all living beings,
our heads in surrender to the principle regulating
our lives.'
(55) Durvasa who, scorched by Visnu's cakra,
was turned down by Lord Brahma, went for his
shelter to him who always resides on Kailasa
[Lord Siva]. (56) Sri Sankara [Siva] said: 'My dear
one, we have no power over the Supreme One, the
Transcendence in Person with whom I, the other
living beings and even Lord Brahma wander
around within the countless universes that together
with us at times arise and are destroyed again. (57-
59) I, Sanat and the other Kumaras, Narada, the
great Unborn Lord, Kapila, Vyasadeva, Devala
[the great sage], Yamaraja, Asuri [the saint],
Marlci and other masters of perfect knowledge
headed by him, have learned to know the limits of
all there is to know, but none of us can fully com-
14 Snmad Bhagavatam - The Story of the Fortunate One
prehend His illusory energy [of mdyd ] and that
what is covered by it. The weapon of the Control¬
ler of the Universe [the cakra ] is even for us diffi¬
cult to handle and you should therefore seek your
refuge with the Lord who will certainly bestow
upon you His happiness and fortune.'
(60) Durvasa thereafter went disappointed to the
abode of the Supreme Lord known as Vaikuntha
where He as Srinivasa, the Master of the Abode,
lives together with the goddess of fortune. (61)
Scorched by the fire of the invincible weapon he
fell down at His lotus feet trembling all over and
said: 'Oh Infallible and Unlimited One, oh Desire
of the Saintly Ones, oh Master, offer me, this great
offender, protection, oh Well-wisher of the Entire
Universe! (62) Not knowing about Your incon¬
ceivable prowess I have committed a great offense
at the feet of someone dear to Your Lordship.
Please be so kind to do whatever is needed to
counteract an offense like this, oh Vidhata, Lord of
Regulation, by the pronunciation of whose name a
person can even be delivered from hell.'
(63) The Supreme Lord said: 'Precisely, oh brah¬
min, I am not self-willed, I am fully committed to
My bhaktas. My heart is controlled by devotees
free from material desires. Even a devotee of My
devotee is dear to Me. (64) I, their ultimate desti¬
nation, take without My saintly devotees no inter¬
est in the blissful essence or the elevation of My
opulences [see om purnam ]. (65) How could I
give up on those who taking shelter with Me gave
up their wife, house, children, relatives, their lives,
wealth and promotion to a superior position? (66)
The way a chaste woman is of service to a gentle
husband, 1 act as a servant to pure and equal
minded pious souls [see also 7.9: 43] who in their
hearts firmly being attached to Me engage in devo¬
tional service. (67) Devoted to Me they do not
hanker for the completeness [the purnam ] of the
four types of liberation they automatically achieve
by simply being of service. Why would they care
about other matters that are all lost over time? (68)
Pure devotees are always in My heart and I am
always in their hearts. They know nothing outside
of Me and I do not have the least interest outside
of them [see also B.G. 9: 29]. (69) Let Me now tell
you how you can protect yourself in this matter.
Oh scholar, listen attentively to what I have to tell
you. With this action of yours you have violated
yourself. Waste no time any longer and go forth¬
with to him [Ambarlsa] because of whom all this
took place. As you can see, the power applied
against a devotee turns against the one doing so.
(70) Penance and knowledge bring the learned
ones the greatest welfare, but practiced by an ob¬
stinate person they result in the opposite. (71) Oh
brahmin, I wish you all the happiness of the world,
go therefore to the king, the son of Nabhaga, to
satisfy that great personality. Then there will be
peace.'
Hoofdstuk 5
Durvasa Saved: the Cakra-prayers of
Ambarlsa
(1) Sri Suka said: 'Durvasa ['the difficulty of resid¬
ing'] who being harassed by the cakra thus was
instructed by the Lord, approached Ambarlsa and
clasped sorrowfully his lotus feet. (2) Seeing him
thus engaged in touching his feet Ambarlsa felt
ashamed and therefore offered, most embarrassed
as he was in his mercy, prayers to the [disc]
weapon of the Lord [see also 6.8: 23], (3) Am¬
barlsa said: 'You are the fire, the supreme power of
the sun and the moon. You are the master of all the
luminaries, the waters, the earth, the sky, the air
and the senses and their objects. (4) Oh direct
presence and auspicious vision [or Sudarsana],
you with your thousands of spokes 1 offer my
obeisances, oh love of the Infallible One. You are
the defeat of all weapons, please be favorable unto
this brahmin, oh ruler of the world. (5) You are the
dharma, the original nature and the religion, you
are the reality and the truth, you are the sacrifice
and the enjoyer of the sacrifice who maintains the
worlds. You are the soul of all and the prowess of
the Transcendental Supreme Personality. (6) All
my respects for you, the auspicious center of spin,
the measure for the complete of nature who are
like a fire of destruction to the unenlightened ones
who lack in pious conduct. You, the keeper of the
three worlds with a wonderful effulgence, are of a
Canto 9 15
supreme goodness and act as fast as the mind I try
to voice. (7) By your strength which carries all
religiousness, the darkness is dissipated and all
directions are illumined. Your glories are unsur¬
passable for the great personalities, oh master of
speech, your manifestation comprises all things
manifest and unmanifest, superior and lower. (8)
When you are sent to the fighters of the Daityas
and Danavas by the Transcendental Personality, oh
indefatigable one, you, staying on the battlefield,
never tire to sever their arms and bellies, necks,
thighs and legs. (9) You, oh protector of the uni¬
verse, are engaged by the all-powerful Wielder of
the Mace [Lord Visnu] to defeat the wicked ones.
Please be so good and have mercy with this
scholar and therewith also have mercy with us and
our dynasty! (10) If there is charity, if the worship
of the deity and the duties are properly performed
and if our dynasty is blessed by the scholars, may
this brahmin then be free from having to burn
[with you]? (11) When the one Supreme Lord, the
reservoir of all qualities is satisfied about us, may
then from His love as the true self of all living be¬
ings, this twice-born soul be spared from the fire?'
(12) Sri Suka said: 'When the disc weapon of the
Lord named Sudarsana thus was being prayed to
by the king, it because of his petitioning stopped
to haress the scholar from all sides. (13) Durvasa,
being freed from the heat of the fire of the
weapon, most contented then praised the king, that
ruler of the earth, with the best wishes. (14)
Durvasa said: 'What a greatness 1 may witness
today of the servants of the Eternal One. Despite
the wrong I perpetrated, you, oh King, have
prayed for my welfare! (15) What indeed would
be too difficult or impossible to forsake, for those
saintly, great souls, who managed to achieve the
leader Hari, the Supreme Lord of the Devotees?
(16) By simply hearing the holy name of Him
whose lotus feet are the holy places [the temples
etc.], a person becomes purified. What else would
there remain for devotees to engage in? (17) Oh
King, by what you did in response to my offenses
you, by being so very
kind, have favored me
very much and thus
saved my life!'
(18) The King had
been fasting when
Durvasa returned and,
wishing to please him,
approached his feet and
fed him sumptuously.
(19) After having eaten
from the different
foodstuffs that, catering
to every taste, were
offered with the great¬
est care, he thus fully
being satisfied said to
the king: 'Please join
and eat with me' and
thus proved his respect.
(20) [He continued:]
'I'm very happy with
your mercy. Seeing
you, a pure devotee
with his intelligence
fixed upon the Lord
16 Snmad Bhagavatam - The Story of the Fortunate One
and touching your feet, talking to you and enjoy¬
ing your hospitality, I am much obliged. (21) The
purity of the things you've done will for ever be
sung by the women of heaven; the world will
never tire to sing the glory of your supreme vir¬
tue!'
(22) Sri Suka continued: 'Durvasa thus glorifying
the king took, being satisfied in all respects, per¬
mission to leave that place. Ascending to heaven
he reached the abode of Brahma where ulterior
motives have no place. (23) With the great muni
not returning a whole year passed in which the
king wishing to see him again, had restricted him¬
self to drinking water only. (24) Upon Durvasa's
return Ambarlsa offered him the best food that was
available and would befit a brahmin. Upon seeing
how the sage had been released from the sin, he
understood that he also owed his strength to his
devotion to the Supreme One [see also B.G. 6:
47]. (25) Thus being blessed with all good quali¬
ties the king was of devotion to the Supersoul, the
Supreme Spirit and to Vasudeva with the many
duties he observed, actions from which [one real¬
izes that] the higher you climb the deeper you fall
[compare 6.17: 28].'
(26) Sri Suka said: 'Ambarlsa, as the wisest one,
divided his kingdom among his equally qualified
sons, entered the forest to fix his mind upon the
True Self of Vasudeva and thus vanquished the
waves [the gunas] of the ocean of matter. (27) Ei¬
ther by praising and reading this pious story or by
regularly meditating on it one becomes a devotee
of the Supreme Personality of Godhead. (28) By
the mercy of Lord Visnu everyone who hears
about the character of this great soul Ambarlsa
will find liberation through his devotion.'
Hoofdstuk 6
The Downfall of Saubhari Muni
(1) Sri Suka said: 'The three sons of Ambarlsa [see
previous chapters] were Virupa, Ketuman and
Sambhu. From Virupa there was Prsadasva and
from him there was a son called Rathltara. (2) Ra-
thltara had no sons and therefore [sage] Angira
was requested to beget children with his [Ra-
thltara's] wife. That led to the birth of ['ksetra
jata'-\ sons with brahminical qualities. (3) Being
bom from his wife these sons belonged to his fam¬
ily. They were remembered as the dynasty of
Angira and were among the sons of Rathltara most
prominent because they, being born under that
circumstance, were considered double-born
[brahmins of mixed caste]. (4) When Manu once
sneezed the son Iksvaku was bom from his nose
[see also 8.13]. Vikuksi, Nimi and Dandaka were
the most prominent among the hundred sons
whom he begot. (5) Twenty-five of them became
kings in Aryavarta in the east [in the Himalaya
and Vindhya mountains], oh King, as also [did
twenty-five of them] in the west [of that region].
Three of them ruled in the middle region, while
the rest of the sons ruled over other places. (6) He,
king Iksvaku, once during asthaka-sraddha [offer¬
ings to the forefathers made in January, February
and March] ordered his son: 'Oh Vikuksi, bring me
pure flesh [as acquired by hunting]. Go for it right
now without delay.'
(7) Thus he went to the forest to kill animals suit¬
able for the oblations, but when he was fatigued
and hungry the hero forgetfully [about the fact that
the flesh was meant for the sacrifices] ate a rabbit
[*]. (8) He offered what had remained to his father
who in his turn asked their guru [Vasistha] to pu¬
rify it. He replied: 'All this is polluted and unfit for
use.'
(9) Thus being informed by the spiritual master
the ruler understood what his son had done. Out of
anger that he had violated the vidhi he conse¬
quently sent him out of the country. (10) The king
had a conversation with the scholar. In accordance
with what he told him he thereupon, living as a
yogi, gave up his vehicle of time [his body] and
thus achieved the supreme position. (11) After the
withdrawal of his father, Vikuksi returned to rule
over this planet earth. He worshiped the Lord with
different yajnas and became celebrated as Sasada
['the rabbit-eater']. (12) Puranjaya ['the conqueror
of the residence'] was his son. He was also known
as Indravaha ['carried by Indra'] and Kakutstha
['sitting on the hump of a bull']. Hear now about
Canto 9 17
what he has done to receive these names. (13)
There had been a devastating war, a fight between
the gods and the demons, in which his supreme
assistance as a hero was accepted by the godly
ones who had been defeated by the Daityas. (14)
By the order of the God of Gods Lord Visnu, the
Supersoul and Master of the Entire Creation, Indra
in the form of a great bull became engaged in his
[Puranjaya's] service as his carrier. (15-16) He
well-equipped with a first-class bow taking up the
sharpest arrows, was praised [by the demigods],
mounted it and sat on the hump prepared to fight.
Favored by the power of Visnu, the Original Per¬
son and Supersoul, he surrounded by the servants
of heaven, then laid siege to the Daitya residence
on the western side. (17) A battle took place be¬
tween him and the demons that was so aggressive
that it made one's hair stand on end. All the
Daityas who approached him in the fight he sent to
Yamaraja with his arrows. (18) Confronted with
his shower of arrows that was as fierce as the fire
at the end of time, the Daityas who were slaugh¬
tered and dispersed fled away to return to their
places. (19) Conquering over them he, the saintly
king, turned all their wealth and wives over to the
carrier of the thunderbolt [Indra]. That gave him
his names.
(20) From Puranjaya there was a son called
Anena, his son was Prthu and the son that he begot
was Visvagandhi who in his turn had a son called
Candra whose son was called Yuvanasva. (21)
Sravasta was his son and he built a town called
Sravastl. By Sravasta next Brihadasva was begot¬
ten and from him there was Kuvalayasva. (22) He
was of a great power. Together with the twenty-
one thousand sons that surrounded him, he for the
satisfaction of sage Utanka killed a demon named
Dhundhu. (23-24) He was thus known as Dhund-
humara ['the killer of Dhundhu']. All but three of
his sons had been burned by the fire from the
mouth of Dhundhu. The only ones that remained
alive were Dridhasva, Kapilasva and Bhadrasva,
oh son of Bharata. Dridhasva's son was Haryasva
and the renown Nikumbha was his son. (25)
Nikumbha's son was Bahulasva and his son was
Krisasva. Senajit succeeded him and from him
Yuvanasva was born. Yuvanasva had no sons and
retired [together with his wives] to the forest. (26)
Living together with his hundred wives he was
depressed so that the sages, very merciful with
him, with the greatest care began a [fertility]
ceremony known as Indra-yajna. (27) One night
he being very thirsty entered the sacrificial arena.
Seeing all the brahmins fast asleep, he drank from
the sanctified water himself [instead of keeping it
for his women], (28) After they [in the morning]
all woke up and next found the water pot empty,
oh prabhu, they inquired who was responsible for
drinking the water that was meant for giving birth
to a child. (29) Understanding that it by provi¬
dence was drank by the king, they all prayed to the
Supreme Lord saying: 'Alas, the power of God is
what rules!' (30) And so, lo and behold, after due
course of time, the lower abdomen of king Yu¬
vanasva opened itself at the right side from which
a son was born [with all the qualities characteriz¬
ing] a good king. (31) Who now would supply the
child with milk? It was crying that much thirsting
for it that king Indra said: 'Do not cry my child,
just drink from me' and thereupon gave it his
index-finger to suck. (32) It was the mercy of the
divine scholars that the father did not die because
of the baby he gave birth to. Yuvanasva later on
achieved the perfection of life by doing tapas in
that same place. (33-34) Dear King, Indra gave the
child the name Trasaddasyu ['the fear of the
rogues']. Crooks like Ravana and such, were afraid
of him. Yuvanasva's son Mandhata by the power
of the Infallible One thus could rule the surface of
the earth with its seven continents as the one and
only master. (35-36) He also in full awareness of
the [Super]soul worshiped Yajna, the Lord of Sac¬
rifices, the God and Supersoul of everyone ele¬
vated above the sensual plane. This happened in
sacrificial ceremonies that were attended by all the
godly people whom he rewarded with large dona¬
tions. The ingredients, the mantras and the regula¬
tive principles, the worship and the worshiper as
also the priests in their dharma of proceeding ac¬
cording to the time and place, all together contrib¬
uted to assure that the interest of the true self was
done justice. (37) For all the places mentioned that
stretch from where the sun rises above the horizon
to everywhere it sets, one speaks about the field of
action of Yuvanasva's son, Mandhata.
18 Snmad Bhagavatam - The Story of the Fortunate One
(38) The ruler [Mandhata] begot in the daughter
Bindumatl of a king called Sasabindu [the sons]
Purukutsa, Ambarlsa and Mucukunda who was a
great yogi. Their fifty sisters accepted sage Saub-
hari as their husband. (39-40) He [Saubhari] per¬
forming an uncommon austerity in being sub¬
merged in the depth of the Yamuna river, saw in
his penance how a big fish was enjoying sexual
matters. Thus being sexually awakened the scholar
begged the king [Mandhata] for a single daughter.
The king said: 'You may marry a daughter of
mine, oh brahmin, if that is what she chooses.'
(41-42) He thought to himself: 'Women do not
like me, I'm too old, I'm not attractive to them. 1
am wrinkled, have gray hair and a head tremor. I'll
be rejected! Let me make it so that my body is
desirable to the women of heaven, not
to mention the daughters of the worldly
kings!' Thus was the resolve of the
mystic. (43) The sage being announced
by an envoy was admitted into the
quarters of the princesses that were
opulent in every respect. There he was
accepted by all the fifty princesses as
their single husband. (44) A great quar¬
rel rose among them when they, being
attracted to him, gave up their friend¬
ship by saying things like: 'This man is
the right person for me, not for you.'
(45-46) He, as a result of his austerity
knowing many a mantra, enjoyed with
his wives an unlimited opulence with
everything that one could wish for: all
kinds of finely furnished houses and
quarters, parks, the clearest water in
ponds amidst fragrant gardens, costly
bedding and furniture, clothing and
ornaments. There were bathing places,
palatable dishes, there was sandalwood
paste and a dress up with garlands and
decorations of all men and women who
in constant glee were accompanied by
the song of birds, bumblebees and pro¬
fessional singers. (47) The ruler over
the seven continents [Mandhata] was
struck with wonder when he saw Saub-
hari's family life because of which he
no longer could pride himself on being
the emperor of the world blessed with all opu¬
lence. (48) Saubhari though, who was always en¬
gaged in the happiness and diversity of the mate¬
rial affairs of his household, could not find satis¬
faction in his enjoyment, just like a fire cannot that
is fueled with fat. (49) One day sitting down and
wondering how his straying away from the true
self could have taken place, the expert in many
mantras saw that it had been caused by a couple of
copulating fish: (50) 'Alas, see how I, who was
such a great ascetic, fell down. I, so observant and
strict to the vow, was distracted from the spiritual
life that I practiced for so long. Just because of the
thing aquatics do under water! (51) He who seeks
liberation must give it up to associate with those
who are loose in their sexual morals. He should in
every respect avoid it to give free reign to his ex-
Canto 9 19
temal senses. He should live alone in a secluded
place and fix his mind on the lotus feet of the Un¬
limited Lord. And if he seeks [intimate] associa¬
tion, he should associate with like-minded souls of
detachment. (52) As a renunciate I was all alone
under water associating with fish (!) and acquired
fifty wives, not mentioning the five thousand
[grand]children I begot. 1 see no end to all my du¬
ties here and in the hereafter that are occupying
my mind, for I, under the influence of the modes
of matter being motivated for my own interest,
lost my intelligence in the material enjoyment.'
(53) Thus [regretfully] living at home he in due
course of time became detached and situated in the
renounced order of life. He went to the forest and
was followed by all his wives, for he was their
object of worship. (54) In his penance there being
of the severest austerity conducive to self-
realization, he, conversant now with the fires of
the personal self, engaged himself with the Su¬
preme Self. (55) Oh Maharaja, the wives who saw
their husband progressing spiritually, managed
under that influence to follow him, just like the
flames do with a fire that extinguishes [compare
B.G.9: 32].'
*: To this there is a quote from the Brahma-
vaivarta Purana so said Sri Caitanya Mahaprabhu:
asvamedham gavalambham
sannyasam pala-paitrikam
devcirenci sutotpattim
kalau panca vivarjayet
"In this age of Kali, five acts are forbidden: the
offering of a horse in sacrifice, the offering of a
cow in sacrifice, the acceptance of the order of
sannyasa, the offering of oblations of flesh to the
forefathers, and a man's begetting children in his
brother's wife."
Hoofdstuk 7
The Descendants of King Mandhata
(1) Sri Suka said: 'The most prominent son of
Mandhata named Ambarlsa [after the Ambarlsa of
Nabhaga, see 9.4: 13], was accepted by his grand¬
father Yuvanasva as his son and he had a son
called Yauvanasva who in his turn had a son
named Harlta. These [three descendants, Amba-
risa, Yauvanasva and Harlta,] became the most
prominent members of the Mandhata dynasty. (2)
Purukutsa [another son of Mandhata] was taken to
the lower regions by his wife Narmada upon the
order of the king of the serpents [Vasuki]. She had
been given to him in marriage by her serpent
brothers. (3) He, empowered by Lord Visnu, killed
the Gandharvas there who deserved it to be pun¬
ished [because of their enmity]. From the seipents
he [therefore] received the benediction that they
who remember this incident are protected against
snakes.
(4) The son of Purukutsa named Trasaddasyu
[named after the other one 9.6: 32-34] was the
father of Anaranya. His son carried the name Ha-
ryasva [after 9.6: 23-24]. From him there was
Praruna and Praruna's son was Tribandhana. (5-6)
From Tribandhana there was a son named
Satyavrata [after the Manu, see 8.24: 10], who,
being cursed by his father [for kidnapping a brah¬
min daughter at her marriage], had acquired the
status of an outcaste [ candala ] and thus was called
Trisanku ['afraid of the heavens']. By the prowess
of Kausika [sage Visvamitra] he went to heaven
[still present in his body] where he, having fallen
down because of the demigods, [half way during
his fall] by the sage's supreme power acquired a
fixed position. In that position he today still can be
seen hanging down with his head from the sky [in
the form of a constellation]. (7) Trisanku's son was
Hariscandra because of whom there existed a great
quarrel between Visvamitra and Vasistha in which
the two for many years were [like two] birds [*].
(8) He was very morose because he had no suc¬
cessor. On the advise of Narada he took shelter of
Varuna whom he asked: 'Oh lord, may there be a
son from my loins?'
(9) Oh Maharaja, then he said: 'And if he turns
out to be a hero, I will sacrifice him to you, if you
20 Snmad Bhagavatam - The Story of the Fortunate One
desire'. Varuna accepted that offer and a son was
bom who was named Rohita ['to the blood'].
(10) Varuna thus said to him: 'A son has been
bom. Will you offer him as a sacrifice to me?'
Hariscandra then replied: 'An animal is sacrificed
when ten days have passed [since its birth]. Then
it is considered fit for being sacrificed.'
(11) Ten days later he returned and said: 'Be now
of sacrifice then!' Hariscandra said: 'When the
teeth of an animal have appeared, it will be fit for
being sacrificed.'
(12) When the teeth had grown Varuna said: 'Sac¬
rifice now!', whereupon Hariscandra replied:
'When he loses his [milk] teeth, then he will be fit.'
(13) 'The teeth of the animal have fallen out.' Va¬
runa said, 'be of sacrifice now!' The reply was:
'Only when the teeth of the 'sacrificial animal'
have grown back it is pure!'
(14) After they had grown back Varuna said: 'You
offer now!' Hariscandra then said: 'When he can
defend himself as a warrior with a shield, oh King,
then this 'sacrificial animal' will be pure.'
(15) With his mind
thus controlled by the
affection for his son,
he cheated the god
with words about the
time [that it would
take] and made him
wait. (16) Rohita
aware of what his fa¬
ther intended to do,
trying to save his life,
took his bow and ar¬
rows and left for the
forest. (17) When he
heard that his father
because of Varuna
was plagued with
dropsy and had grown
a large belly, Rohita
wanted to return to the
capital, but Indra denied him to go there. (18) In-
dra ordered him to travel around the world to visit
holy places and sites of pilgrimage. Thereupon he
lived in the forest for one year. (19) Again and
again for a second, a third, a fourth and a fifth year
Indra in the form of an old brahmin appeared be¬
fore him and told him the same. (20) The sixth
year that Rohita wandered in the forest, he went to
the capital where he bought Ajlgarta's second son
Sunahsepha to serve as the 'animal of sacrifice'. He
offered him to his father while bringing his obei¬
sances. (21) After the [worldly life of the] man in
the yajna [**] was sacrificed to Varuna and the
other demigods, Hariscandra was freed from the
dropsy and became famous as one of the great
persons of history. (22) Visvamitra was during the
sacrifice offering the oblations [the Hota], the self-
realized Jamadagni led the recitations of the [Yajur
Veda] mantras [as the Adhvaryu], Vasistha was the
leading brahmin [the brahma ] and Ayasya recited
the [Sama Veda] hymns [as the udgata]. (23) Indra
was very pleased and gave him a golden chariot. I
will give an account of the glories of Sunahsepha
when I describe the sons of Visvamitra.
(24) It pleased Visvamitra very much to see truth¬
fulness, solidity and forbearance in the ruler
Canto 9 21
[Hariscandra] and his wife and therefore he gave
them the imperishable knowledge. (25-26) [The
ruler] subdued his ignorance through a specific
process of meditation in which he gave up his ma¬
terial ambition. He merged his mind with the
earth, the earth with the water, the water with the
fire, the fire with the air and the air with the sky.
Next he merged the sky with the cause of manifes¬
tation and this false ego [this ahankara ] he merged
with the totality of matter. Finally he merged that
completeness [of the mahat-tattva ] with the spiri¬
tual knowledge in all its branches. Thus com¬
pletely freed from being bound materially he,
through loving self-realization and liberating tran¬
scendental bliss, remained with the Imperceptible
and Inconceivable One.'
*: Prabhupada comments: 'Visvamitra and Va¬
sistha were always inimical. Formerly, Visvamitra
was a ksatriya, and by undergoing severe austeri¬
ties he wanted to become a brahmana , but Va¬
sistha would not agree to accept him. In this way
there was always disagreement between the two.
Later, however, Vasistha accepted him because of
Visvamitra's quality of forgiveness. Once
Hariscandra performed a yajna to which Visvami¬
tra was the priest, but Visvamitra, being angry
with Hariscandra, took away all his possessions,
claiming them as a contribution of daksina. Va¬
sistha however, did not like this, and therefore a
fight arose between Vasistha and Visvamitra. The
fighting became so severe that each of them cursed
the other. One of them said, "May you become a
bird," and the other said, "May you become a
duck." Thus both of them became birds and con¬
tinued fighting for many years because of
Hariscandra.'
**: Sacrificing a human being has to be considered
here as something nonviolent since the vidhi
preaches compassion and non-violence with all
living creatures (daya or ahimsa ). The Bhagava-
tam certainly condemns the sacrifice of human
lives by the story of Jada Bharata [see 5.9: 17].
The context here suggests, and from the later verse
about this 9.16: 31-32 it appears to be so, that be¬
cause Hariscandra had been the cause of a fight
between the sages Visvamitra and Vasistha, the
sacrifice of a human being meant that some man
had to give up his worldly existence to serve the
sages in their reconcilliation. The heir to the
throne, the most likely candidate for the job, could
not give up his worldly responsibility and thus
another man was chartered to take that duty upon
him.
Hoofdstuk 8
The Sons of Sagara Meet Lord Kapila-
deva
(1) Sri Suka said: 'Harita was the son of King Ro-
hita [see previous chapter] and his son Campa
built a city called Campapurl. After him there was
Sudeva who also had a son called Vijaya. (2) Bha-
ruka was the son of Vijaya, he had one called
Vrika and Vrika had Bahuka of whom all the land
he owned was taken by his enemies so that the
king had to enter the forest with his wife. (3)
When he died of old age his queen wanted to die
with him but sage Aurva, understanding that she
was pregnant with a son in her womb, forbade it.
(4) The co-wives who knew this gave her poison
with her food, but with that poison Sagara ['with
poison'] was born who became an emperor of
great repute. His sons were responsible for [lead¬
ing the Ganges to the] ocean [that was therefore
called Sagara], (5-6) He did not kill the antisocial
elements [Talajanghas, or tree-people], nor the
ones opposing [the Yavanas, also: invaders like the
Muslims and the Europeans], the godless ones [the
Sakas], the ruffians [Haihayas] and the barbarians
[Barbaras]. He instead, following the orders of the
guru, allowed them to appear in odd dresses,
shaved clean and wearing mustaches. Some [he
accepted as appearing] with loose hair, being half
shaven, without any underwear or not being clad
at all. (7) Following the words of Aurva he, being
of yoga with the Supersoul, worshiped the Lord,
the Original Self and Controller of all Vedic
knowledge and all enlightened souls, with horse
sacrifices. One day he discovered that the horse
that was used for the sacrifice had been stolen by
Purandara [Indra, see also 4.19: 17]. (8) The proud
22 Snmad Bhagavatam - The Story of the Fortunate One
sons born from Sumati [a wife of Sagara] then, to
the instruction of their father, all together searched
throughout the entire country for the horse. (9-10)
In the northeastern direction they saw the horse
near the asrama of Kapila. They said: 'Now we
know where that horse thief lives with his eyes
closed. Kill him, kill him that sinner!' The sixty
thousand men of Sagara thus raised their weapons
and approached him. That very moment the muni
opened his eyes. (11) With their minds stolen [by
Indra] and in offense with such a great personality
[as Kapila, see also 3.25-33], their bodies self-
ignited instantly and turned to ashes. (12) It is not
the viewpoint of the sages to say that the sons of
the emperor burned to ashes on the spot because
of the anger of the muni, for how could in the self
of him [Him] who always resides in goodness and
by whose grace the entire universe is purified, the
mode of ignorance manifest itself so that anger
could rise? How can earthly dust pollute the ether?
(13) How can with him who so thoroughly ex¬
plained the world in analytical terms [see 3.25-33]
and who is present in this world as a boat for the
seeker to cross over the ocean of nescience that is
so hard to overcome in one's mortal existence,
there be a sense of distinction between friend and
foe with such a learned
person elevated in
transcendence [for
such a one is always
jubilant: pras-
annatma ] ?
(14) He who was born
from KesinI [another
wife of Sagara] was
called Asamanjasa.
This prince fathered a
son known as
Amsuman who always
served his grandfather
to the best of his abil¬
ity. (15-16) In a former
life Asamanjasa had
been a yogi, so he
could remember, who
had fallen from the
path of yoga because
of bad association. In
this life [not tolerating any association] he there¬
fore personally proved himself in a most disturb¬
ing way. Once sporting with his relatives he acting
most offensively had thrown all the boys into the
river the Sarayu. He thus caused his family a lot of
grief. (17) Because of these deeds he was banned
by his father who gave up his affection for him.
By the power of his yoga he then showed the boys
[to their parents] and went away. (18) Oh King, all
the inhabitants of Ayodhya were astounded to see
their sons having returned again. The king was
therefore truly sorry [that his son was gone].
(19) The king ordered Amsuman [Asamanjasa's
son] to search for the horse [that was stolen by
Indra]. He went after it and followed the path his
uncles purportedly had taken. Thus he found the
horse near a pile of ashes. (20) When the great
yogi saw the Transcendental Lord, [the Visnu
avatara ] known as Kapila, sitting there he, pros¬
trating himself, offered attentively prayers with
folded hands.
(21) Amsuman said: 'No one among us, living
beings, is able to envision You as the Transcenden-
Canto 9 23
tal Person. Up to the present day not even Lord
Brahma is able to fathom You. And by whatever
meditation or guesswork would others be able to
do so, we creatures of the material world who,
mistaking the body for the [real] self, are groping
in the dark [see also B.G. 7: 27]? (22) The con¬
sciousness of those people who under the influ¬
ence of the three modes [the gunas, see also B.G.
14: 5] revere the body, is obscured by the deluding
material energy. They see, also when they sleep,
nothing but those modes. Those who only have
eyes for the external world cannot know You who
reside within the body. (23) How can I, this fool of
matter, keep You in mind who are full of spiritual
knowledge, You who are heeded by Sanandana
and other sages free from the contaminating and
bewildering illusion of the material diversity that
is caused by the gunas [see B.G. 14: 26 & 2: 45]?
(24) Oh Peaceful One, 1 offer You, the Original
Person, my obeisances, You who, free from a spe¬
cific name and form, are transcendental to both the
manifest and non-manifest material energies but,
in order to distribute the transcendental knowl¬
edge, have assumed a material body that is charac¬
terized by fruitive actions in relation to the modes
of nature. (25) Those whose minds are bewildered
by lust, greed, envy and illusion wander around in
this world and take their hearth and home, these
products of Your material energy, for real. (26) Oh
Supreme Lord, by simply seeing You this hard and
tight knot of our illusion today has been broken,
this bewildered state because of which one in
one's sensuality, oh Soul of all living beings, is
ruled by lust and selfishness.'
(27) Sri Suka said: 'Oh master of man, the great
sage and Supreme Lord Kapila this way having
been glorified, with a mind filled with mercy told
Amsuman the following. (28) The Supreme Lord
said: 'Take this horse, My son, it is the sacrificial
animal of your grandfather, but for your forefa¬
thers who burned to ashes, there is no other way to
be saved but by Ganges water.' (29) After having
circumambulated Him and having bowed down to
His satisfaction, he brought the horse back to
S agar a whereupon with that animal the ceremony
was completed. (30) After delivering his kingdom
to Amsuman he [Sagara] being freed from his ma¬
terial bonds, attained the supreme destination by
following the path delineated by Aurva.'
Hoofdstuk 9
The Dynasty of Amsuman
(1) Sri Suka said: 'Amsuman for a long time doing
penance with a desire to bring down the Ganges,
was unsuccessful and died in due course of time.
(2) His son Dillpa did just like his father not suc¬
ceed and was also defeated by time. Thereafter
Dillpa's son Bhaglratha performed severe austeri¬
ties. (3) The goddess [mother Ganga] appeared to
him and said: 'I am very pleased with you and will
answer your prayers.' With that being said seeing
his purpose served [that the Ganges would wash
away the ashes, see 9.8: 28] the king bowed down.
(4) [Mother Ganga proceeded:] 'Who can sustain
the force of my waves when I descend upon this
earth? Oh master of men, not being sustained I
will split her open and land in Rasatala [the lower
worlds]! (5) There is another reason I cannot move
towards the earth. Please consider this, oh King:
when I have to wash away the sins of the people
who purify themselves with my water, to whom
should I turn with those sins?'
a
(6) Sri Bhaglratha said: 'The saintly forsakers of
the world who are peaceful and expert in the regu¬
lative principles and purify all the world, will take
away the sinfulness you thus accumulate because
they, as they bathe in your water, carry within
themselves the Vanquisher of all Sins, the Lord
[see also 1.13: 10 and 6.1: 15]. (7) The god of de¬
struction, Rudra, will sustain your force, for he is
of all the embodied beings the Self in which [or
with which], like with the threads of a piece of
cloth, the entire length and width of the universe is
interwoven [*].'
(8) After this was said, the ruler propitiated the
godhead with his penances. This did not take very
long. Very soon, oh King, Lord Siva became sat¬
isfied with him [with Bhaglratha **]. (9) 'So be it',
Lord Siva said who is always auspicious to all.
24 Snmad Bhagavatam - The Story of the Fortunate One
Having been addressed by the king he then with
great attention took upon him the burden of the
Ganges water that is pure because of Visnu's feet
[see also 5.17], (10) He Bhaglratha, the saintly
king, brought her who could purify the entire uni¬
verse to the place where the bodies of his forefa¬
thers were reduced to ashes. (11) Leading the way
in a chariot moving at the speed of the wind, he
was followed by her. She thus blessed all the
countries [they passed through] until she flowed
over the burned sons of Sagara. (12) Even though
the sons of Sagara were condemned for having
offended a brahmin, they by her water just touch¬
ing their remains went to heaven. (13) If Sagara's
sons whose bodies burned to ashes went to heaven
after they came in touch with [the Ganges], then
what would her effect be upon those who deter¬
mined in vows with faith and devotion worship
that goddess? (14) That what was described here is
not such a great miracle because the water of the
Ganges which originates from the feet of Ananta-
deva [the 'Eternal Godhead'] puts an end
to a worldly existence. (15) Saintly people
who by their faith have minds that follow
the path of goodness [Visnu], find purifica¬
tion despite the difficulty to escape from
the three modes of nature. They attain the
divine Self immediately.
(16-17) From the loins of Bhaglratha a
son was bom named Sruta, from him there
was Nabha - different from the one I men¬
tioned before [see 5.3] - and from Nabha
SindhudvTpa was born from whom there¬
after Ayutayu was born. His son Ritupama
was a friend of Nala. He received from
Nala knowledge about the art of training
horses in exchange for gambling secrets.
Rituparna had a son called Sarvakama.
(18) From him there was Sudasa whose
son [Saudasa] ascended the throne as the
husband of Damayantl. He was also
known, so one says, as Mitrasaha and
Kalmasapada. Because of his [bad] karma
he had no children. One day he was cursed
by Vasistha to become a man-eater [a
Raksasa].'
(19) The king said: 'Please tell me, if it is
not a secret, for what reason the spiritual
master cursed this great soul Saudasa. That is what
I would like to know.'
(20-21) Sri Suka said: 'In the past Saudasa one
day wandered around and killed a Raksasa, but he
let his brother go. This brother wanted to avenge
him. With evil intentions posing as the king's cook
he presented his spiritual master [Vasistha], who
came to dinner, the flesh of a human being that he
had cooked. (22) The mighty master checking his
food, immediately found it unfit for consumption
and most angrily cursed the king with: 'Because of
this you will become a man-eater!' (23-24) When
the sage discovered that the Raksasa was to blame,
he for twelve years performed penance [for having
unjustly cursed the king]. Saudasa had taken a
palmful of water in order to curse his guru, but his
wife MadayantI prevented it. He then spilled the
water that was potent with the [ sapa ] mantra over
his legs whereupon the king saw that all direc-
Canto 9 25
tions, the sky and the surface of the earth were
teeming with living beings. (25) After he had de¬
veloped the propensities of a Raksasa he obtained
a black spot on his leg [because of which he was
known as Kalmasapada]. Living in the forest he
[once] saw a brahmin couple having sexual inter¬
course. (26-27) Because he was hungry he seized
the brahmin whereupon his wife said: 'You must
be very unhappy, poor and hungry indeed, but a
Raksasa you are not! You are actually a great war¬
rior from the Iksvaku dynasty, the husband of Ma-
dayantl. Oh hero, it does not become you to act
against the dharma. Please release my husband,
this twice-born soul whose desire to get a son has
not yet been fulfilled. (28) Oh King, this human
body is there to serve the completeness of the Su¬
preme Being. Thus seen, the killing of him, oh
hero, would equal the destruction of all
that virtue! (29) This man is a
brahmana well versed in the Veda who
austere, of good behavior and endowed
with all good qualities wants to worship
the Absolute Truth, the Supreme Per¬
sonality who because of His attributes is
known as the true Self in the heart of all
living beings. (30) How can he, this
brahmin and best of all sages, deserve it
to be killed by you with your knowledge
of the dharma, by you who are the best
of all saintly kings, oh master of the
state? It is like a father killing his son!
(31) He is a saint free from sin, a
speaker of the Absolute Truth. How can
you who are appreciated in the highest
circles have the heart to kill him? That
is tantamount to killing an unborn child
or a cow. (32) I am mortified, I cannot
live without him for a second. If you
want to eat him, then eat me instead.'
(33) While she was pleading and la¬
menting this pitiably as a woman miss¬
ing her protector, he, Saudasa, con¬
demned by the curse, devoured him like
a tiger does its prey. (34) The moment
the wife of the brahmana, the chaste
woman, saw that the man who was
about to impregnate her was eaten by
the Raksasa, she cried loudly from the
depth of her heart and pronounced angrily a curse
against the king. (35) 'Because you have devoured
the husband of a woman aching for intercourse,
you, oh sinner, will suffer the curse of also finding
death when you try to impregnate a woman, you
traitor of civilization!'
(36) After this way cursing Mitrasaha ['indulgent
toward friends' or Saudasa] she, being devoted to
be with her husband, found her destination by
stepping into the fire that burned the bones of her
husband. (37) When Saudasa twelve years later
was released [from the curse of Vasistha] and tried
to make love to his wife, he was checked by the
queen who reminded him of the curse of the
brahmam. (38) Thus he henceforward had to for¬
get about being physically happy with his wife
26 Snmad Bhagavatam - The Story of the Fortunate One
and, as ordained by fate, therefore remained child¬
less. Vasistha then got the permission to beget a
child in MadayantT, his wife. (39) She not deliver¬
ing carried the child for seven years in her womb.
[With Vasistha] striking her abdomen with a stone,
a son was born who for that reason was called
As'maka ['by a stone']. (40) From As'maka Balika
was born. This child was protected [against Lord
Parasurama] by a human shield consisting of
women and was named thereafter [Narlkavaca].
When there were no rulers anymore [because Lord
Parasurama had killed them all] he became known
as MOlaka ['the root of], the progenitor of the ksa-
triyas. (41) From Balika there was a son named
Dasaratha, his son was Aidavidi and from him
there was king Visvasaha who fathered Khath-
vanga who became emperor. (42-43) On the re¬
quest of the demigods he most fiercely killed the
Daityas in battle after which he, coming home and
knowing that he had only a second to live longer,
fixed his mind by praying: 'Neither the earth, my
kingdom nor my dearest wife, neither my sons and
daughters nor my opulence or life are as worshi-
pable to me as the members of the brahmin com¬
munity who enjoy the respect of my family [***].
(44) Not even as a child I was attracted or enjoy¬
ing that what goes against the dharma, nor did I at
any time consider anything [or anybody] else as
more substantial than the Lord Hailed in the Scrip¬
tures, Uttamasloka. (45) The demigods granted me
the boon that I could have whatever I wanted, but
that claim over the three worlds I could not accept.
All that I desire in this world is to be fully ab¬
sorbed in the Supreme Lord [compare B.G. 9: 34].
(46) The godly ones are with their senses and
minds distracted [by the modes] and do not know
the Dearmost Eternal One of the Soul who always
resides in their hearts. What then is to be expected
of others [see B.G. 18: 55]? (47) Let me therefore
surrender myself to Him the One Soul who created
the universe, and in loving service give up my at¬
tachment to matters brought about by the so very
powerful material modes, matters that are like
Ghandarva towns [or castles in the air].'
(48) Thus determined by an intelligence firmly in
the grip of Narayana, he gave up all his ignorant,
on different matters founded, love and thus got
situated in his original position of loving service
[his so-called svarupa] . (49) That what is known
as the Supreme Brahman that defies all descrip¬
tion, is not something impersonal or empty as one
might think. It is the Supreme Lord Vasudeva
about whom the devotees are singing [see also 1.2:
11 ]'
*: Srila Prabhupada quotes: Lord Siva is described
in the Brahma-samhita (5.45):
ksTram yatha dadhi vikara-visesa-yogat
sanjayate na hi tatah prithag asti hetoh
yah sambhutam api tatha samupaiti karyad
govindam adi-purusam tam aham bhajami
"Milk changes into yogurt when mixed with a yo¬
gurt culture, but actually yogurt is constitutionally
nothing but milk. Similarly, Govinda, the Supreme
Personality of Godhead, assumes the form of Lord
Siva for the special purpose of material transac¬
tions. I offer my obeisances at Lord Govinda's lo¬
tus feet."
**: Lord Siva is also called Asutosa: quickly
pleased.
***: The Vaishnava daily expresses his respects
for the brahminical culture in his offerings, by
worshiping the Lord with this prayer:
namo brahmanya-devaya
go brahmana-hitaya ca
jagad-dhitaya krsnciya
govindaya namo namah
"I offer my respectful obeisances to the Supreme
Absolute Truth, Krsna, who is the well-wisher of
the cows and the brdhmanas as well as the living
entities in general. I offer my repeated obeisances
to Govinda, who is the pleasure reservoir for all
the senses."
Hoofdstuk 10
The Pastimes of Lord Ramacandra
Canto 9 27
(1) Sri Suka said: 'From Khathvanga there
was Dlrghabahu, from him the renown
and dexterous Raghu was born, from
whose son Aja the great king Dasaratha
was bom. (2) Upon the prayers of the
God-conscious ones the Absolute Truth
took birth from his loins in four forms: the
Supreme Lord in person along with three
of His expansions. They appearing as four
sons were known as Rama, Laksmana,
Bharata and Satrughna. (3) Oh King, you
heard again and again the descriptions by
many seers and knowers of the truth of
His transcendental exploits as the husband
of Slta [*, compare B.G. 4: 34]. (4-5)
Obedient to His father He left the king¬
dom behind and wandered together with
His beloved [Slta] from forest to forest on
His two lotus feet that were as tender as
the palm of a hand. This He did in the
company of Hanuman and Laksmana who
took away the pain of His path. He was
separated from His sweetheart Slta [by
Ravana] because He had disfigured
Surpanakha [the sister of Ravana]. Over
the ocean, that was afraid of His eyebrows
He raised in anger, a bridge was built [to
Lanka, the residence of Ravana], after
which He, the king of Ayodhya, like a for¬
est fire destroyed the envious ones. May the mercy
be upon us of Him who in sage Visvamitra's arena
of sacrifice, in the presence of Laksmana, killed
the great chiefs of the Raksasas, the wanderers of
the dark that were headed by Marlca.
(6-7) It was He who, among all the heroes in the
world who were gathered in the hall where Slta
would select her husband, took up the mighty bow
of Siva that had to be carried by three hundred
men. Fastening the string, oh King, and bending it,
He broke the bow in two the way a baby elephant
breaks a stick of sugarcane. By that victory he
won the divine girl named Slta who with her
qualities, behavior, age and limbs was a perfect
match for Him, she the Goddess of Fortune who
had acquired a position on His chest. On His way
home with her, He met and defeated, the deep-
rooted pride of Bhrgupati [Parasurama] who three
times [seven, thus twenty one times] had rid the
earth of the seed of the [burden of unrighteous]
rulers [see 9.16], (8) Bowing His head to the
command of His father, who in his attachment had
made a promise to his wife that He had to abandon
the kingdom, residence, opulence, relatives and
friends, He with his wife left to live in the forest
like a liberated soul [**]. (9) Living there He, as
He wandered around, met with great difficulties.
He maimed the body of the Raksasa's sister
[Ravana] because she had a [by lust] spoiled mind
and then, with His invincible bow and arrows in
His hands, had to kill the fourteen-thousand of her
many friends headed by Khara, Trisira and
DOsana.
28 Snmad Bhagavatam - The Story of the Fortunate One
(10) Oh king, when the ten-headed Ravana heard
the stories about Slta, it stirred his heart and made
him lust to see her. [The demon] Marlca then lured
Rama away from their stay in the form of a golden
deer that was killed by Him with a sharp arrow
just as Siva killed Daksa [with an ax, see 4.5: 22],
(11) While He and His brother were in the forest,
the unprotected daughter of the king of Videha [or
Janaka] was kidnapped by the most wicked
Raksasa, like he was a tiger. Rama then wandering
around like a man who, attracted to women, is in
distress over being separated from his wife, thus
gave an example [in this sringara rasa ] of where
attachment all leads to. (12) After having per¬
formed the funeral rites for him who had died for
His sake [the eagle Jathayu], He killed Kabandha
[a headless monster] and became friends with the
leaders of the monkey hordes so that He, informed
by them about Slta, could deliver her. He whose
feet are worshiped by Brahma and Siva, but ap¬
peared as a normal man, next killed Vali [a wicked
brother of Sugrlva], Then He, accompanied by the
monkey soldiers, proceeded to the shore of the
ocean. (13) The [god of the] ocean silent with fear
because of His angry glance - from which all the
crocodiles and sharks were agitated - carried, in
assuming a personal form, on his head all that was
needed to worship Him and said, upon reaching
the lotus feet, the following: (14) 'We, the dull-
minded, are truly not capable, oh Supreme One,
to know You as the one Original Person and Su¬
preme Master of all Universes who resides in the
core of the heart. For the God-conscious ones are
the result of Your goodness, the controllers of the
people have resulted from Your passion, while the
rulers of the material elements sprang from Your
mode of ignorance. But You, oh Lord, are the
Master over all these modes. (15) You may cross
[my waters] as You like! Just conquer that son of
Visrava called Ravana who is like urine to the
three worlds and thus regain Your wife, oh hero.
Build a bridge here and Your fame will spread. In
the future the great kings and heroes from all di¬
rections will glorify You for it.'
(16) After the Master of the Raghu dynasty with
all sorts of mountain peaks complete with trees
and plants, that were transported by hand by the
mighty monkeys, had constructed a bridge in the
ocean [***], He, helped by the directions of
Vibhlsana [a virtuous brother of Ravana], together
with the soldiers led by Sugrlva, Nila and Ha-
numan set foot on [the island of] Lanka that just
before had been set afire [by Hanuman's tail]. (17)
There the houses of pleasure, granaries, treasuries,
palace doors and city gates, assembly houses, tur¬
rets and [even the] pigeon houses were taken by
force and dismantled by the Vanara [monkey]
leaders who, just like an elephant herd, turned the
squares and crossroads with all their flags and
golden water pots on the rooftops, into one swirl¬
ing river. (18) When the master of the Raksasas
saw that, he summoned Nikumbha, Kumbha,
Dhumraksa, Durmukha, Surantaka, Narantaka and
others to fight, and also called for his son Indrajit,
his followers Prahasta, Atikaya, Vikampana and
finally for Kumbhakama [his mighty brother, see
4.1: 37,7.1:44 and 7.10: 36]. (19) All the Raksasa
soldiers with their hard to defeat swords, lances,
bows, barbed missiles and spears, firebrands, jave¬
lins and scimitars [a curved sword], lined up in
front of Him who was surrounded by Sugrlva,
Laksmana, Hanuman, Gandhamada, Nila, Angada,
Riksa, Panasa and others.
(20) The commanders of the soldiers of the Ruler
of the Raghu dynasty [Rama], together hurried
forward to fight the enemy followers of Ravana
moving on foot and seated on elephants, chariots
and horses who, condemned by the anger of
mother Slta, were out of luck in the battle. With
trees, mountain peaks, clubs and arrows they were
all killed by the [monkey] warriors led by Angada
and others. (21) The Raksasa leader seeing that his
forces were defeated, thereupon fuming with an¬
ger drove his vehicle towards the brilliantly radiat¬
ing Rama who, seated on the shining chariot of
Indra that Matali [the driver] had brought, struck
him with the sharpest arrows. (22) Rama said to
him: 'You scum of the earth, since you, oh crimi¬
nal, like a dog have kidnapped My helpless wife,
I, as Time itself, as someone not failing in His
heroism, will personally punish you today for that
shameless act, you abominable evildoer [see also
B.G. 16: 6-18]!'
Canto 9 29
(23) Thus rebuking him He released the arrow He
had fixed on His bow and that arrow pierced his
heart like a thunderbolt. Vomiting blood from his
ten mouths he fell down from his heavenly vehi¬
cle. His men then roared: 'Alas, what has hap¬
pened to us?', just like pious people do when they
fall down [see also B.G. 9: 21]. (24) Thereafter the
many thousands of wives of the demons, headed
by Mandodarl [Ravana's wife], came out of Lanka
and lamented upon approaching [their dead hus¬
bands]. (25) Embracing their beloved ones and
their friends who were all killed by Laksmana's
arrows, they did beat their breasts and cried pitia¬
bly, which [for the victors] was something pleas¬
ant to hear: (26) 'Oh alas, now he has been killed
who has protected us all! Oh Ravana, cause of our
cries, to whom must the state of Lanka bereft of
your good self turn for shelter, now it is defeated
by the enemy? (27) Oh greatest patron, under the
spell of lusty desires you, not knowing the influ¬
ence of mother Slta, have arrived at a situation like
this. (28) Because of what you did, oh glory of the
dynasty, we and the state of Lanka are now with¬
out a protector, your body is there as fodder for the
vultures and your soul is destined for hell [com¬
pare B.G. 16: 19].'
A /
(29) Sri Suka said: 'Vibhlsana with the approval of
the King of Kosala [Rama] performed for the fam¬
ily the funeral rites that for a deceased one have to
be observed in order to save him from hell. (30)
The Supreme Lord thereupon found His sweet¬
heart [Slta] back in an asoka forest sitting in a
small cottage at the foot of a simsapa [asoka] tree.
Sick from being separated from Him she was
emaciated. (31) Rama seeing the poor plight of
His sweetheart was filled with compassion. When
she saw her beloved, her lotus-like mouth was
overwhelmed with a great joy. (32) The Supreme
Lord put Vibhlsana in charge of the rule over
Lanka's Raksasas for the duration of a kalpa. He
placed Slta on His vehicle and then ascended
Himself together with Hanuman and the brothers
[Laksmana and Sugrlva the commander] to return
30 Snmad Bhagavatam - The Story of the Fortunate One
to His home town [Ayodhya] and conclude the
period of the vow [that He would stay away for
fourteen years]. (33) To celebrate His uncommon
activities He on His way was showered with a
choice of fragrant flowers offered by the higher
class and was joyfully praised by the seer of the
Absolute Truth [Brahma] and the ones belonging
to him. (34) Lord Ramacandra, the One of Great
Compassion, was very sorry to hear that His
brother Bharata was lying down on a kusa mat,
had matted locks, ate barley cooked in cow's urine
and had covered Himself with tree bark. (35-38)
Bharata hearing about His arrival took the two
sandals on His head [that Rama had left behind on
the throne to represent Him] and came, accompa¬
nied by all citizens, the ministers and the priests,
to welcome His eldest brother. Departing from His
camp Nandigrama He was accompanied by songs,
the sounds of musical instruments, the constant
recitation of mantras performed by brahmins, by
gold embroidered flags on
golden chariots that were pulled
by the most beautiful, with gold
caparisoned horses and by sol¬
diers in gold covered armor. Ap¬
proaching in procession with
nicely dressed courtesans and
servants as also with soldiers on
foot and everything else that
would befit a royal reception,
like the wealth of all kinds of
jewelry, He fell down at the lo¬
tus feet with an ecstatic love that
softened the core of His [ascetic]
heart and filled His eyes with
tears. (39-40) Placing the two
slippers before His brother, He
stood with folded hands and
tears in His eyes. Then He was
embraced by Rama who, bathing
Him with the water from His
eyes, held Him in His arms for a
long time. Rama, Laksmana and
Slta together offered the scholars
and the others worthy of wor¬
ship personally their obeisances
and also received these in return
from all the citizens. (41) Seeing
their Lord returning after so
many years the citizens of Kosala waved with
their upper garments, offered Him garlands and
began to dance in great jubilation. (42-43) The
sandals were carried by Bharata, the whisk and
luxurious fan were carried by Vibhlsana and Su-
grlva, a white parasol was carried by the son of
the wind god [Hanuman] and the bow and two
quivers were carried by Satrughna. Slta held the
waterpot with water from the holy places, Angada
held the sword made of gold and the King of the
Riksas [Jambavan, the leader of the bears who
also participated in the war] held the shield, oh
King. (44) Sitting on Kuvera's heavenly chariot
[the 'Puspaka' captured from Ravana] He, the Su¬
preme Lord devotedly being worshiped by the
women and the reciters, oh King, appeared as bril¬
liant as the moon risen among the planets.
(45-46) After properly being welcomed by His
brother He was festively received in the city of
Canto 9 31
Ayodhya. Upon entering the royal palace He paid
mother Kaikeyl, His other stepmothers and His
own mother [Kausalya] His respects. The spiritual
teachers, friends of their age and the youngsters
were all of worship and their welcome was re¬
turned befittingly by Rama, the princess of the
Videhas [Slta] and Laksmana. (47) The mothers
reviving like bodies awakening from sleep, while
keeping their sons on their lap, wetted them with a
continuous flow of tears in letting go of their grief
[over having been separated for so long]. (48) Ac¬
cording to the vidhi the matted locks were shaven
off by the family priest [Vasistha] and the elders of
the family, after which, with the water of the four
oceans and other paraphernalia, a bathing cere¬
mony was performed like it was done for King
Indra [see 6: 13]. (49) Thus having been fully
bathed, nicely dressed, decorated and garlanded,
He shone brightly with His brothers and His wife.
(50) Pleased with the surrender [of His brother]
He accepted the throne offered to Him, as also the
citizens who, serving according to their nature
with their status orientations [varnasrama identity,
see B.G. 4: 13], all deserved His protection for
that quality. Rama was therein just like a father
and was by them therefore also accepted as their
father.
(51) Although this all happened in Treta-yuga, the
period became like Satya-Yuga because of Rama's
presence as the ruling king who with His full re¬
spect of dharma made all living beings happy [see
also 12.3: 15]. (52) The forests, the rivers, the hills
and the mountains, the lands, the islands, the
oceans and the seas offered all the living beings all
they could wish for, oh best of the Bharatas. (53)
During the period that Rama, the Lord in the Be¬
yond, was king, there was no suffering [due to
oneself, others and nature], no disease, old age,
bereavement, distress, lamentation, fear and ex¬
haustion or dying against one's will. (54) Having
sworn that He would not take another woman [for
reasons of principle He separated from Slta, see
next chapter] He, as a saintly king pure in His
character and dharma, by His personal dutifulness
was an example, [in particular] for the household¬
ers. (55) Slta in loving service of her husband was,
because of her good character, always humble and
submissive. Being chaste and afraid [to make mis¬
takes], she bashfully with understanding for her
husband's position captivated His mind.'
*: This and the next chapter are a summary of
VaimTki's Ramayana, the original scripture de¬
scribing the story of Rama.
**: Prabhupada explains: 'Maharaja Dasaratha had
three wives. One of them, Kaikeyl, served him
very pleasingly, and he therefore wanted to give
her a benediction. Kaikeyl, however, said that she
would ask for the benediction when it was neces¬
sary. At the time of the coronation of Prince
Ramacandra, Kaikeyl requested her husband to
enthrone her son Bharata and send Ramacandra to
the forest. Maharaja Dasaratha, being bound by
his promise, ordered Ramacandra to go to the for¬
est, according to the dictation of his beloved.'
***: This bridge is today still present in the form
of a narrow passage of land close to the surface of
the ocean between Lanka and India. It is called the
Adam's Bridge and consists of a chain of shoals,
c.18 miles (30 km) long [see picture and article].
Hoofdstuk 11
Lord Ramacandra Rules the World
A /
(1) Sri Suka said: 'The Supreme Lord Ramacan¬
dra, the heart and soul of all the demigods, ac¬
cepted an acdrya and performed sacrifices with
the greatest opulence. Thus He [factually] was
worshiping Himself by Himself [see also 4.31:
14]. (2) The hota priest [the one offering obla¬
tions] He gave the entire east, the brahma priest
[supervising the proceedings] received the south¬
ern side from His Lordship, the adhvaryu priest
[who chants the Yajur mantras preparing the sacri¬
fice] got the entire west and the northern side went
to the udgata priest [singing the Sama Veda
hymns]. (3) Departing from the notion that the
brahmins who are free from material desires de¬
serve the complete of the earth, He gave the
teacher of example, the acdrya, the rest of what¬
ever land there was in between the regions. (4)
32 Snmad Bhagavatam - The Story of the Fortunate One
What this way remained for Himself were His per¬
sonal ornaments and garments, while for the
queen, the daughter of the king of Videha, only her
nose ring remained. (5) But when the brahmins
saw how much He cared for them as their Lord,
their hearts melted, so that they, most pleased with
Him, honored Him with prayers. They returned
everything they had received from Him and said:
(6) 'What did You not give us, oh Supreme Lord,
oh Master of the universe? With You entering the
core of our hearts You dissipate, with Your efful¬
gence, the darkness of our ignorance. (7) Our
obeisances unto You Ramacandra, oh Lord of the
transcendentalists, oh best of all persons of fame
whose lotus feet are worshiped by those who are
free from violence, oh You whose intelligence is
never clouded by anxiety.'
(8) Curious about the public opinion Rama one
night walked unnoticed in disguise and heard
someone speak who was referring to His wife
[Slta], (9) 'I cannot maintain you any longer be¬
cause you are an impure, unchaste woman going
to another man's house. And 1 will not, like some¬
one henpecked, accept you again as Rama did
with Slta!' (10) Apprehensive of folk who say any¬
thing that comes to mind, who do not know where
to stop and have a poor fund of knowledge, she
[Slta] was abandoned by her husband. Thereupon
she went to the hermitage of Pracetasa [Valmlki
Muni]. (11) She being pregnant [when she left
Rama], delivered there after some time a twin, two
boys who from the sage who performed the birth
rituals received the names Kusa and Lava ['from
the grass' and 'what is cut off]. (12) Also
Laksmana had two sons: Angada and Citraketu
[named after 6.14-17]. Bharata, oh great ruler, had
two sons who were named Taksa and Puskala. (13-
14) Subahu and Srutasena were fathered by Sa-
trughna. Bharata who brought all directions under
His control in His conquest had to kill millions of
Gandharvas [or obstinate rebels] and offered all
their riches to the king [Rama]. The Raksasa lis¬
tening to the name of Lavana, a
son of Madhu, was killed by
Satrughna in the great forest of
Madhuvana where He estab¬
lished the great town known as
Mathura. (15) Slta, who being
sent away by her husband kept
meditating on Rama's feet, en¬
trusted her sons to the sage and
entered the earth. (16) When
Rama, the Supreme Lord, heard
about this He, remembering her
qualities in the different cir¬
cumstances, could not check
His grief, however much He
tried to ban it in meditation.
(17) Such an attraction between
husband and wife constitutes a
universal source of anxiety.
When this is even true for the
great controllers, then what
about the common man who is
fixed upon a household exis¬
tence? (18) After she went to
heaven the Lord observed strict
celibacy and performed a cere¬
mony, an Agnihotra [fire] sacri-
Canto 9 33
fice, that was continued for thirteen thousand years
without interruption. (19) Rama [concluding His
earthly stay] placed His lotus feet that were
pierced by the thorns of the Dandakaranya forest
[the forest of His exile] in the hearts of those who
remembered Him and then entered the [beyond of
the] Light of the Soul [of the atma-jyoti, His heav¬
enly abode Vaikuntha].
(20) The Lord of the Raghu dynasty [Rama] who
assumed a [spiritual] body for the purpose of His
pastimes, had, with no one being greater or equal
to Him, [personally] no need for all this honor of
the prayers of the godly ones, the killing of the
Raksasas, building a bridge over the ocean and
His bow and arrows, nor was He in need of the
monkeys to assist Him in defeating the enemy
[compare B.G. 3: 20-26]. (21) Let me surrender
myself to Him, that Master of the Raghu dynasty
whose spotless fame to the present day is cele¬
brated in royal assemblies and by the sages in all
directions as good as the cloth that covers the ele¬
phant of victory, to Him whose lotus feet, which
vanquish all sin, are worshiped by the helmets of
earthly kings and the gods of heaven. (22) He to
whom the people of Kosala were looking up and
who they wanted to touch, was by them all,
whether they ate and slept with Him or respected
Him as a servant, followed to the place for which
He left and where all [bhakti-]yoga practitioners
go [see also B.G. 4: 9]. (23) Anyone who hears
about the activities of Lord Rama and is filled with
compassion towards others, oh King, will be liber¬
ated from the clutches of karma.'
(24) The king asked: 'How did He, the Supreme
Lord, Rama, relate to His brothers who were His
personal expansions and how did they and also
His people, His subjects, behave towards Him,
their Controller?'
(25) The son of Vyasadeva said: 'After accepting
the throne He, the Lord of the universe, ordered
His younger brothers to conquer the world [*]
while He Himself gave audience to His people
looking after the capital with other assistants. (26)
The streets were sprinkled with perfumed water
and the musth of the elephants. It was the highest
and greatest delight to see Him, their Master and
Ruler, personally present. (27) The palaces, the
palace gates, the assembly houses, the platforms
and the temples and such, were adorned with
golden water pots and flags. (28) [When He ap¬
peared] one turned it into a festival with reception
gates, tapestries, garlands, betel nut, flowers and
fruits, banana trees, colorful flags and mirrors.
(29) Wherever He passed the locals carrying their
articles of worship approached Him to receive His
blessings and said: 'Oh my Lord, please maintain
this land that You have recovered like You did be¬
fore [in the form of Lord Varaha].' (30) The men
and women in the city thereafter, desirous to see
their king, the Lord with the lotus eyes, returning
after such a long time, left their homes to get on
the rooftops of the greater mansions, satisfy their
hungry eyes and shower Him with flowers. (31-
34) He thereafter entered His family home that by
His ancestors had been turned into an unfathom¬
able treasury filled with the most costly goods.
The dooiposts were of coral, the pillars lining up
on the polished marakata [emerald] floors were of
vaidOrya stone and there were dazzling marble
walls. All sorts of flowers and flags could be seen
as also draperies, pearls and the most valuable ef¬
fulgent gems. With all the desirable beauty that
increased everyone's joy and with the many
bunches of flowers, fragrant incense and lamps,
the men and women there whose physical beauty
competed with their jewelry, appeared like demi¬
gods. (35) The Supreme Lord Rama [lit.: 'joy'], the
most excellent one delighting in devotion, to His
full satisfaction personally enjoyed [His life] there
with His dearest wife Slta. (36) He with the people
meditating on His lotus feet, for many years en¬
joyed all the pleasures of life on their proper time
without running into trouble with the dharma.'
*: Sri Caitanya Mahaprabhu said to this Rama
mission of conquering of the world: 'prithivTte
ache yata nagaradi grama sarvatra pracdra haibe
mora nama'\ A pure devotee, therefore, must exe¬
cute the order of the Lord and must not gratify his
senses by remaining stagnant in one place, falsely
proud, thinking that because he does not leave
Vrindavana but chants in a solitary place he has
become a great devotee. He also said: 'yare dekha,
34 Snmad Bhagavatam - The Story of the Fortunate One
tare kaha 1 krsna'-upadesa every devotee,
therefore, should spread Krsna consciousness
by preaching, asking whomever he meets to
accept the order of the Supreme Personality of
Godhead [Cc. Madhya 7.128].
Hoofdstuk 12
The Dynasty of Kusa, the Son of
Lord Ramacandra
a ,
(1) Sri Suka said: 'From Kusa [the son of Lord
Rama] there was Atithi, and from him there
was Nisadha. Nisadha's son was Nabha,
Pundarlka was fathered by him and Ksemad-
hanva became his son. (2) Devanlka was the
son of Ksemadhanva, his son was Anlha who
had a son called Pariyatra. Pariyatra's son was
Balasthala who had a son called Vajranabha.
Vajranabha was bom from the effulgence of
the sun god. (3-4) From Sagana [the son of
Vajranabha] there was a son called Vidhriti
from whose loins the son Hiranyanabha was
bom who became a teacher of yoga in the line
of Jaimini. Yajnavalkya of Kosala as a disci¬
ple studied under his lead the spiritual practice
[adhyatma yoga, see 6.15: 12-15]: the most
elevated yoga of becoming a seer who can cut
through the material knots in the heart. (5)
From Puspa, the son of Fliranyanabha, Dhruvas-
andhi was born from whom there was Sudarsana.
Agnivama was bom from him, his son was named
Slghra and Maru was his son. (6) This person still
exists in Kalapa-grama ['bundle of communities']
as a perfected soul of yoga [a siddha ]. He remain¬
ing there, at the end of Kali-yuga will beget a
[second] son in order to revive the lost dynasty of
the sun god. (7) The son that he had was Pra-
susruta who fathered Sandhi from whose loins
there was a son called Amarsana. From
Amarsana's son Mahasvan the person of Visv-
abahu took birth. (8) From him there was Prasena-
jit from whom next Taksaka would take birth.
From Taksaka there was Brihadbala, who was
killed by your father in a light.
(9) All these kings of the Iksvaku dynasty are
dead and gone. Now listen to the kings to be born
in the future. After Brihadbala there will be a son
named Brihadrana. (10) Brihadrana's son will be
Urukriya, from him Vatsavriddha will take birth,
Prativyoma will be his son and he will beget
Bhanu, whose son Divaka will be a great military
commander. (11) Sahadeva, who will be born from
him, will beget a great hero: Brihadasva who will
get the son Bhanuman. The son of Bhanuman will
be Pratlkasva who will father the son
Supratlka. (12) Marudeva will be born thereafter
and his son will be called Sunaksatra. Next there
will be Puskara and his son Antariksa will have a
son called Sutapa whose son will be
Amitrajit. (13) Brihadraja will father the son
Barhi. Krtanjaya, who will be born from him, will
have a son called Rananjaya and from him
Canto 9 35
Sanjaya will take birth. (14) From him Sakya will
be born whose son will be the memorable
Suddhoda. He will be the father of Langala from
whom Prasenajit will be born who in his turn will
father Ksudraka. (15) Ranaka will take birth from
him, Suratha will be the next son, and the one of
him named Sumitra will end the line of all these
kings in the Brihadbala dynasty. (16) With Sumitra
as the last king to appear of all these descendants
of Iksvaku in the future, the dynasty will end in
Kali-yuga.'
Hoofdstuk 13
The Story of Nimi and the Dynasty of
his Son Mithila
(1) Sri Suka said: 'Nimi [see 9.6: 4], the son of
Iksvaku, planned a sacrifice and appointed Va¬
sistha to be the priest. But he said: 'I am already
engaged by Lord Indra, oh Maharaja. (2) When I
have finished that sacrifice I will return. Wait till
then'. Nimi remained silent and Vasistha per¬
formed the sacrifice for Indra. (3) When the guru
did not return for a long time Nimi thought: 'Life
is but short' and inaugurated the sacrifice with an¬
other self-realized soul as the officiating priest.
(4) Having finished the ceremonies the guru upon
his return discovered that his instructions were
ignored and so he pronounced a curse: 'May the
embodiment of Nimi who thinks he is such a great
pundit, fall down!'
(5) Nimi in his turn cursed the guru who had lost
his way with: 'And may your embodiment,
that with your greed is so poorly aware of the
dharma, fall down too!'
(6) Nimi, fully conversant with the spiritual
knowledge as he was, thus had to give up his
body. Vasistha, the great-grandfather [died also
but] took with [the seed of] Mitra and Varuna
[again] birth from UrvasI [the heavenly courtesan,
see also 6.18: 5-6]. (7) Preserving Nimi's body in
fragrant substances, the great sages in conclusion
of the Satra sacrifice [a longstanding Soma sacri¬
fice, see sattra ] addressed the gathering of demi-
36 Snmad Bhagavatam - The Story of the Fortunate One
gods as follows: (8) 'If you are content with us,
then please, if you can, make the body of the king
come alive!' After they had responded in confir¬
mation Nimi said: 'Do not bind me to a physical
frame! (9) Afraid to be falsely united, sages do not
wish to be in touch that way. [Being] absorbed in
thoughts about the Lord, they are [to their opinion
sufficiently] of devotional service at the lotus feet
[see bhajan]. (10) I do not wish to assume a mate¬
rial body that inevitably dies again, for such a
body is everywhere - like it is with fish living in
the water - the cause of distress, lamentation and
fear [see also 1.13: 47 and B.G. 9: 3].'
(11) The demigods said: 'Live as you like without
a material body and be, with your presence in a
spiritual body, in the eyes of the normally embod¬
ied human being then manifested or not mani¬
fested to your desire.'
(12) Afraid that for the common man this would
result in a state of chaos, the great seers churned
the deceased body of Nimi and thus a son was
bom [compare: 4.14: 43 and 4.15: 1], (13) Be¬
cause of his uncommon birth he was called
Janaka, because he was born from Videha [from
Nimi who was without a body] he became known
as Vaideha ['free from a body'], because he was
bom from the churning he was called Mithila and
because of this the city he founded was called
Mithila. (14) From him there was a son named
Udavasu, from him Nandivardhana was bom, he
had a son named Suketu and Devarata was his son,
oh great ruler. (15) Devarata begot Brihadratha,
Mahavlrya was his son and he fathered Sudhriti
who had a son named Dhrstaketu. He got Ha-
ryasva as his son who was succeeded by Maru.
(16) Maru's son was Pratlpaka and Krtaratha was
bom from him. Devamldha was his son who had
one called Visruta who fathered Mahadhriti. (17)
Krtirata followed and from him there was the son
Maharoma whose son Svamaroma begot a son
called Hrasvaroma. (18) Slradhvaja [also called
Janaka] was born from him. He for the perform¬
ance of sacrifices plowed the earth with the front
part of his plow [or slra\ and thus the daughter
SltadevI was bom [the wife of Rama, Slta means
'furrow']. That was why he was known as Slradh¬
vaja. (19) Kusadhvaja was Slradhvaja's son and
his son was king Dharmadhvaja who had two sons
named Krtadhvaja and Mitadhvaja. (20-21)
Krtadhvaja had a son named Kesidhvaja and Mi-
tadhvaja's son was Khandikya, oh King. Krtadh-
vaja's son was an expert in the science of tran¬
scendence and Khandikya was an expert in Vedic
rituals. Khandikya fled because he feared Kesidh¬
vaja. From Bhanuman, Kesidhvaja's son, there
was the son Satadyumna. (22) Suci was his son
and from him the son Sanadvaja was bom.
Urjaketu, his son, fathered Aja who got a son
called Purujit. (23) He also had a son, Aristanemi.
From his son Srutayu there was Suparsvaka who
fathered Citraratha whose son Ksemadhi became
the king of Mithila. (24) His son named Samaratha
had one named Satyaratha. He fathered Upaguru
who begot Upagupta. Upagupta was a partial ex¬
pansion of Agni [the god of fire]. (25) His son
Vasvananta had a son called Yuyudha. He had a
son called Subhasana and his son was Sruta. He
begot Jaya and Jaya fathered Vijaya. Vijaya's son
was Rita. (26) His son was Sunaka, then Vlta-
havya was bom who had a son called Dhriti.
Dhriti begot the son Bahulasva and from him there
was Krti who had a son called Mahava.fi. (27) Oh
King, these kings are the descendants of Mithila
who by the grace of the Lord of Yoga were all true
knowers of the soul. They all found liberation
from the worldly duality, even though they stayed
at home.'
Hoofdstuk 14
King Pururava Enchanted by UrvasI
(1) Sri Suka said: 'Hear now then, oh King [after
the stories about the dynasty of the sun god] about
the moon dynasty, for to listen to the sanctifying
descriptions of the dynasty of kings headed by
Aila [PurOrava], is a glorious thing. (2) Dhatu [the
'original element' or Lord Brahma] appeared on
the lotus that was produced from the navel of
Visnu, He with the thousands of heads. Dhatu had
a son called Atri who had the same qualities as his
father. (3) From Atri's tears of jubilation a son
called Soma was bom who was an embodiment of
the nectar of immortality [see also 4.1: 15]. He
was by Brahma appointed as the supreme author¬
ity over the scholars, the medicinal herbs and the
luminaries [see also B.G. 10: 21 and 6.6: 23]. (4)
Canto 9 37
After he had conquered the three worlds, he per¬
formed a rdjasuya sacrifice and kidnapped in his
arrogance with force Tara, the wife of Brihaspati.
(5) Despite a repeated request of the spiritual mas¬
ter of the godly ones, he in his conceit did not re¬
lease her, as a consequence of which a conflict
arose between the Suras and the Danavas. (6) Be¬
cause of Sukra's ['semen', the spiritual master of
the Asuras] enmity towards Brihaspati he together
with the Asuras chose the side of the moon god.
Siva though took together with the host of ghosts
following him out of affection for the side of [Bri¬
haspati,] the son of the spiritual teacher [Angira,
one of the seven sages], (7) The great Indra fol¬
lowed by all the different demigods, joined the
spiritual master [Brihaspati]. The fight that ensued
- just because of Tara [Brihaspati's wife] - brought
great destruction over the Suras and Asuras. (8)
When the creator of the universe Lord Brahma,
was fully informed about this by Angira, he se¬
verely chastised Soma and delivered Tara unto her
husband. He discovered that she was pregnant.
(9) [Brihaspati said to her:] 'You foolish woman,
deliver now! Deliver immediately from that womb
that was my domain. Despite having been impreg¬
nated by another man I shall not burn you, unfaith¬
ful as you are, to ashes because you were a woman
in want of a child.'
(10) Tara, deeply ashamed, delivered a child that
had a golden effulgence. That made Brihaspati and
Soma both desire the child. (11) 'It is mine, not
yours!' so they exclaimed fighting over the child.
The sages and the gods asked Tara questions, but
she in her embarrassment could not say a thing.
(12) The child got angry and said to its mother:
'Why all this shame? Why are you not saying any¬
thing? Tell me immediately, oh unchaste lady,
what you have done wrong!'
(13) Lord Brahma took her separate, put her at
ease and asked her about the details, upon which
she admitted hesitantly: 'This child belongs to
Soma'. Soma then immediately took charge of it.
(14) Oh King, when the child because of its pro¬
found intelligence received from Lord Brahma the
name Budha, the god of the moon was in great
jubilation that he had gotten such a son. (15-16)
As I said before [in 9.1], from his [Budha's] loins
PurOrava was born from the womb of Ila. When
Urvasi [see also 9.13: 6] in Indra's court heard
Narada speak about Pururava's beauty, qualities,
magnanimity, behavior, wealth and power, the
devT was struck by the arrows of Cupid and ap¬
proached him. (17-18) Because of the curse of
Mitra and Varuna the woman had descended to the
human world. Seeing there that the best of all men
was as beautiful as Cupid, she approached him
self-controlled. As soon as he, the king, saw the
divine woman, he with goose bumps addressed her
enthused with sweet words and bright eyes. (19)
The honorable king said: 'Be welcome, oh su¬
preme beauty, please be seated, what can I do for
you? Keep me company and share my bed for
many, many years!'
(20) Urvasi said: 'What woman would not be at¬
tracted by the sight and thought of you, oh beauti¬
ful man, and desist from enjoying your chest in
intimate love [see also 7.9: 45]? (21) These two
lambs, oh King, have fallen and need your protec¬
tion, oh honorable host. In the company of a supe¬
rior husband so one says, a woman may enjoy in
love. (22) Oh hero of mine, that what is prepared
with ghee shall be my food and I do not want to
see you naked at any other time than during inter¬
course.'
'That is settled then', so promised the great soul.
(23) 'Just look at your beauty and poise! No one
on earth is as attractive as you are. Who can with¬
stand a goddess like you who personally has de¬
scended among the human beings?'
(24) He, the best among the human beings, en¬
joyed in the most exquisite places and pleasure
gardens like Caitraratha, with her whatever there
was to enjoy to his desire [see also 5.16: 13-14],
(25) Making love with the goddess he enjoyed it
for many nights and days to be with her and smell
the stimulating lotus saffron fragrance of her face.
38 Snmad Bhagavatam - The Story of the Fortunate One
(26) Indra not seeing UrvasI [around] told the
singers of heaven: 'Without UrvasI my abode is
not as beautiful'. (27) Thus they in the dead of
night assembled in the dark to steal away the two
lambs that UrvasI as a wife had entrusted to the
king. (28) When she heard the two [that she
treated like her] sons, cry as they were led away,
she said: 'My life is stolen away by this bad hus¬
band who considers himself a hero but is not a real
man! (29) Confiding in him who during the day
appears to be a man but at night fearfully keeps
himself silent as a woman, thieves have stolen
away my two sons.'
(30) Pierced by the arrows of her words he, like
an elephant fired up, angrily in the dark took up a
sword and went after them, without putting his
clothes on. (31) After they [the Gandhar-
vas], gave up the lambs, they lit up the
place with a light as bright as lightening.
UrvasI thus could see her husband return¬
ing naked with the two lambs in his
hands... [and thus she left him]. (32)
Pururava not seeing his wife in bed any
longer, got very sad. Being too much at¬
tached to her he got distraught and la¬
menting began to roam the earth [looking
for her]. (33) He spotted UrvasI in Ku-
ruksetra [a place of pilgrimage, see also
B.G. 1: 1] at the Sarasvatl together with
five companions. Happy and smiling all
over PurOrava addressed her with sweet
words: (34) 'Ah my wife, do not leave,
stay, oh cruel one! You should not have
given up on me because I failed to make
you happy thus far. Let us talk a little.
(35) This good body of mine, led far, far
away from home by you, will drop dead
on the spot, oh devT and the foxes and
vultures will eat it, if it is not worthy of
your grace!'
(36) UrvasI said: 'You are a man, do not
adhere to death! Do not let these foxes of
the senses eat you up. You cannot always
count on the friendship of women. They
can be like wolves in matters of the heart.
(37) Beware of them, women are merci¬
less [when men forsake their duty, see
B.G. 1: 40]. They are cunning, hard to handle, do
whatever pleases them and put you as a faithful
husband and brother down for the smallest reason,
so one says. (38) They establish false hopes in the
ones unsuspecting, run away from their well-
wishers, always desire for newer and newer
things, are easily allured and are real captains of
independence [if they have to]. (39) At the end of
every year your good self may count on one night
only in order to make love with me my husband,
so that you, one after the other, will have children
in this world my dear [see also 6.18: 38-42].'
(40) Seeing that UrvasI was pregnant he returned
to his palace. At the end of the year he then at that
very spot [at Kuruksetra] saw UrvasI again, who
had become the mother of a hero. (41) Obtaining
Canto 9 39
her association he, delighting in her company, in
great jubilation reunited with her. After the night
had passed UrvasI said to the poor-hearted fellow
who was afflicted by the thought of being sepa¬
rated from her: (42) 'Go and take shelter of the
singers of heaven, the Gandharvas. When you sat¬
isfy them with prayers they will bring me to you.'
His [agnisthalT] fire pot, oh King, then gave him
the idea that UrvasI was really walking with him
through the forest. (43) When he returned from the
forest and had given up the fire pot, he at home
began to meditate the entire night. During that
time Treta-yuga was about to begin and before his
mind's eye the three [ trikanda principles of the
Vedas] were revealed [of upasana : sacrifice, song
and prayer; karma: fruitive labor and jnana: spiri¬
tual knowledge]. (44-45) Going to where he had
left his fire pot he discovered that at that spot an
Asvattha had sprouted from the inside of a saml
tree. He used the wood to make two sticks [for
creating fire] whereupon he, the master of the
kingdom, with mantras [*], in his desire to be with
UrvasI, meditated on her as the lower stick, him¬
self as the upper one and that what was between
them as the child he had begotten. (46) From the
friction a fire was born that, as the son of the king
together with the three letter combination A, U
and M [the Pranava], in its three forms stood for
the complete of the Vedic practice [of being born
from one's physical father, from one's spiritual
master and from one's own practice of offering -
which is represented by the three sacrificial fires
called Ahavanlya, Garhapatya and Dakasinagni].
(47) He who wanted to be with UrvasI thus wor¬
shiped the Controller of the Sacrifices, the Su¬
preme Personality of Godhead beyond the senses
who is the Lord, the Reservoir of all Demigods
[see also B.G. 3: 10]. (48) Formerly [during Satya-
yuga] all verbal [Vedic, atharva] expressions were
covered with one mantra only, knowing the
Pranava of omkdra, Narayana was the only god,
there was only one fire and there was only one
varna [the class called hamsa **]. (49) This is
how with PurOrava at the onset of Treta-yuga, the
[before mentioned] threefold Vedic order [of being
bom by karma, upasana and jnana ] came about,
oh ruler of man. By simply generating the sacrifi¬
cial fire as his son, the king achieved the heavenly
abode of the Gandharvas.'
*: In this context are mentioned the mantra's:
'samT-garbhad agnim mantha' 'from within the
saml the fire is churned' and 'urvasydm urasi
pururavah ': 'by UrvasI the best of PurOrava.'
**: In Satya-yuga, Lord Narayana was worshiped
by meditation ( krte yad dhyayato visnum ): every¬
one meditated and achieved success contemplating
Lord Visnu, Narayana. In the next yuga, Treta-
yuga, the performance of yajna began ( tretdydm
yajato mukhaih). In Dvapara-yuga the Lord is
worshiped as a king, while in Kali-yuga the Lord
is there as his own devotee [a covered or channa-
avatara] to lead in devotion.
Hoofdstuk 15
Parasurama, the Lord's Warrior Incar¬
nation
(1) The son of Vyasadeva said: 'From Urvasi's
womb six sons were born who were begotten by
PurOrava, oh ruler of man: Ayu, Srutayu, Satyayu,
Raya, Vijaya and Jaya. (2-3) Srutayu had a son
named Vasuman, Satyayu also had one called Sru-
tanjaya, from Raya there was a son called Eka and
from Jaya there was a son called Amita. Bhlma
was the son of Vijaya after whom Kancana was
bom as his son. From Hotraka, Kancana's son,
there was the son Jahnu who drank the water of
the Ganges in one sip. (4) Puru was begotten by
Jahnu [see 1.12: 15 & 3.8: 1] and from him next
Balaka and his son Ajaka appeared. Kusa followed
from whose loins the four sons Kusambu, Tanaya,
Vasu and Kusanabha were born who were suc¬
ceeded by Gadhi, the son of Kusambu. (5-6) From
Gadhi there was the daughter Satyavatl who by the
brahmin Riclka was asked to be his wife, but not
considering him fit king Gadhi said to that son of
Bhrgu: 'Please deliver me as a dowry for this
daughter of the Kusa dynasty that we belong to,
one thousand horses as brilliant as the light of the
moon with each one black ear.' (7) With that being
said the sage understood what he had in mind. He
went to the abode of Varuna from where he
40 Snmad Bhagavatam - The Story of the Fortunate One
brought and delivered the horses. Then
he married the beautiful daughter. (8) He
as a seer was by his wife and his mother-
in-law who each wanted a son, requested
to cook a preparation which he with
mantras offered to them [to his wife with
a brahmana mantra and to his mother-in-
law with a ksatriya mantra]. Then the
muni went away for a bath. (9) Mean¬
while, Satyavatl was by her mother asked
to give the oblation that was meant for
her, because she thought it was the better
one of the two. She handed it over to her
while she herself ate her mother's obla¬
tion.
(10) Learning about this the sage said to
his wife: 'You did something very wrong!
Now your son will be a tierce, punitive
personality while your brother will be a
scholar in spiritual science!'
(11) Satyavatl beseeched him that it
would not be so and thus the son of
Bhrgu said: 'Then the son of your son
will be that way!' Thereafter Jamadagni
was born.
(12-13) She [Satyavatl] later became the
great and sacred KausikI [a river] that
purities the entire world. Jamadagni mar¬
ried Renuka, the daughter of Renu. She
with the seer of Bhrgu gave birth to many sons of
whom Vasuman was the eldest. The renown
Parasurama [also known as Rama] was the young¬
est son. (14) He [Parasurama] who twenty-one
times acted as the annihilator of the Haihaya dy¬
nasty and thus freed the earth from all her ksatri-
yas, is called an [amsa] incarnation of Vasudeva.
(15) The earth's burden of the arrogant governing
class that, covered by passion and ignorance,
lacked in respect for the brahminical rule, was re¬
moved by him. He killed them despite the fact that
they had committed no great offense [see also
1.11:34].'
(16) The honorable king said: 'What was, of those
degraded nobles out of control, the offense com¬
mitted unto the Supreme Lord because of which
time and again the dynasty was annihilated?
(17-19) The son of Vyasa said: 'The king of the
Haihayas, Kartavlryarjuna, the best of the ksatri-
yas, had developed a thousand arms in upholding
the worship of Dattatreya who is a plenary portion
of Narayana. He who was the fear of his enemies
could not be defeated, was sharp-witted, most at¬
tractive, influential, powerful, renown and physi¬
cally very strong. Because of his yogic control he
had acquired qualities like the perfections of the
anima-siddhi and such and he tirelessly traveled
all over the world like a whirlwind. (20) When he
one day surrounded by beautiful women enjoyed
the water of the Reva [the Narmada], he, overly
Canto 9 41
proud of being decorated with the garland of vic¬
tory, with his arms stopped the flow of the river.
(21) The conceited hero called Ten-head [Ravana]
could not bear that influence because the water
that moved upstream from his actions had inun¬
dated his camp. (22) Ravana who insulted him
[the king] in the presence of the women was with¬
out much difficulty arrested by him, held in cus¬
tody in [their capital] Mahismatl and then released
again as if it concerned a monkey.
(23) Once during a hunt alone in the forest wan¬
dering aimlessly, he [Kartavlryarjuna] entered the
asrama of Jamadagni muni. (24) The sage on the
basis of his austerity could, because of his cow of
plenty [ kamadhenu ], offer to that god of man to¬
gether with his soldiers, ministers and the rest of
his retinue, everything that was needed. (25) When
the king saw what this wealth that exceeded his
personal opulence all meant, he could not appreci¬
ate it really. He and his Haihayas then developed
the desire to possess that cow of sacrifice. (26) In
his conceit he encouraged his men to take away
the sage's cow of plenty and bring her together
with her calf to Mahismatl while it was crying be¬
cause of the violence. (27) After the king was gone
Parasurama, upon returning to the asrama [of his
father], heard about that nefarious act and got as
angry as a snake that is trampled upon. (28) Un¬
able to tolerate what had happened he took up a
ghastly chopper, a quiver, a bow and a shield and
went after them like a lion attacking an elephant.
(29) As the king entered the capital he saw the best
of the Bhrgus coming after him in fury carrying a
bow, arrows and a chopper as his weapons. His
skin was covered by a black deerskin, he had mat¬
ted locks and radiated like sunshine. (30) He sent
seventeen aksauhinls [*] with elephants, chariots,
horses and infantry, with swords, arrows, lances,
slings and weapons of fire, but Parasurama, the
Lord and Master, most fiercely killed them all by
himself. (31) He as the greatest expert in handling
the chopper, killed as fast as the wind and as
speedy as the mind the enemy troops from whom
here and there the arms, legs and shoulders fell to
the ground together with the drivers of the ele¬
phants and the horses that had been slain. (32)
Seeing his soldiers fallen by the axe and the ar¬
rows of Rama lying scattered with their shields,
flags, bows and dead bodies in the mud and the
blood on the field, Haihaya [Kartavlryarjuna]
rushed over there in fury. (33) Kartavlryarjuna
then fixed with five hundred of his arms simulta¬
neously as many arrows on as many bows in order
to kill Rama, but he as the best fighter of all the
ones armed, cut them all to pieces with his arrows
using one bow only. (34) The king attacked again
with trees and rocks that he had uprooted with his
hands, but, as he was rushing forwards on the bat¬
tlefield, all his arms were by Parasurama's razor-
sharp axe with great force cut off like they were
the hoods of snakes. (35-36) After his arms had
been cut off, the mountain peak that was his head
was severed. As soon as their father was killed his
ten thousand sons fled away in fear. Fetching the
sacrificial cow and calf that had suffered badly, the
Killer of All False Heroism returned to his father's
hermitage and handed them over to him. (37)
Rama described to his father and brothers every¬
thing that he had done. After hearing that Ja¬
madagni spoke as follows:
(38) 'Rama, oh Rama, mighty hero, you have
committed a sin by unnecessarily killing that god
of man who embodies all the demigods. (39) We
are brahmins my dear one, people who because of
their forgiveness have achieved a position of re¬
spect. It is by this quality that the god who is the
spiritual master of the universe [Lord Brahma] has
achieved his position as the supreme authority.
(40) By forgiveness the splendor, happiness and
success of the religious practice shines as brilliant
as the sun. The Supreme Lord Hari, our Control¬
ler, becomes quickly pleased with those who are
forgiving. (41) To kill a king who is famous as an
emperor is worse than killing a brahmin. There¬
fore wash away that sin my best one, by respecting
the holy places in the consciousness of the Infalli¬
ble One.'
*: The Mahabharata describes an aksauhinl in the
Adi parva, chapter two: "One chariot, one ele¬
phant, five infantry soldiers and three horses are
called a patti by those who are learned in the sci¬
ence. The wise also know that a senamukha is
three times what a patti is. Three senamukhas are
known as one gulma, three gulrnas are called a
42 Snmad Bhagavatam - The Story of the Fortunate One
gana, and three ganas are called a vahiriT. Three
vahims have been referred to by the learned as a
pritana, three pritanas equal one camu, and three
camus equal one anlkinT. The wise refer to ten
anlkims as one aksauhim. The chariots of an
aksauhim have been calculated at 21.870 by those
who know the science of such calculations, oh
best of the twice-born, and the number of ele¬
phants is the same. The number of infantry sol¬
diers is 109.350, and the number of horses is
65.610. This is called an aksauhim."
Hoofdstuk 16
How Lord Parasurama Came to De¬
stroy the Ruling Class Twenty-one Ti¬
mes
(1) Sri Suka said: 'Oh son of the Kuru dynasty,
Parasurama thus by his father being advised said:
'So be it!', whereupon he for a year traveled to all
the holy places. Then he returned to the asrama.
(2) When Renuka [his mother] one day went to the
bank of the Ganges, she saw the king of the Gand-
harvas [see also 9.14: 31]. He was garlanded with
lotus flowers and sported with the girls of heaven,
the Apsaras. (3) She observed his affairs as she
went to the river to fetch some water. Slightly
drawn to Citraratha, she forgot the time of the fire
sacrifice. (4) Realizing that she had neglected the
time, she upon returning was afraid to be cursed
by the sage and stood with folded hands before
him, having put the waterpot in front of him. (5)
The sage understood she had deviated from the
rule and became angry with his wife. He said:
'Remove her my sons, she's full of sin', but the
sons did not carry out his order. (6) Rama who
through his meditation and austerity was fully
aware of the prowess of the sage [and confided
perfectly in his authority], in response to the en¬
couragement of his father immediately terminated
his mother and all his brothers. (7) When Ja-
madagni thus being pleased asked him what bene¬
diction he would like, he said: 'Give those whom
we have lost their life back without them remem¬
bering their punishment!' (8) Soon they all rose
happily and alive like they had awakened from
deep sleep, since Rama had executed the punish¬
ing of his kin in the full awareness of the power of
his father's austerity.
(9) The sons of Kartaviryarjuna [9.15: 17], oh
King, [meanwhile] could not have peace with the
remembrance of their father being defeated by the
superior power of Parasurama. (10) When Rama
one day with his brothers was away from the
asrama in the forest, they, seeking revenge, took
the opportunity to approach their residence. (11)
Finding the muni sitting at the fireplace fully ab¬
sorbed in contemplating the Supreme One Praised
in the Verses, they, determined to do evil, killed
him. (12) Being most cruel towards the poor and
unprotected mother of Rama who begged for the
life of her husband, they, those 'ksatriya' brothers,
violently cut his head off and took it away. (13)
Renuka, the chaste wife down in tears grieving,
stroke her body with her hands and cried loudly:
'Oh Rama, oh Rama, my dear son!' (14) Hearing
the sound of that most sad cry 'Oh Rama', they
[Rama and his brothers despite being] far away,
hastened back to the asrama where they saw that
their father had been murdered. (15) Bewildered
by the schock, they all lamented and angrily, de¬
pressed, sad and indignified cried: 'Oh father, oh
saint, you who are such an example of dharma
have now departed for heaven and left us behind!'
(16) Thus bewailing their father, Parasurama en¬
trusted the body to his brothers and personally
took up the ax, determined to put an end to the
ksatriyas. (17) Rama went to Mahismatl, [the
capital] that was doomed because a brahmin had
been killed. There he in the middle of the town
made a great pile of the heads he severed from
their bodies. (18-19) Their blood formed a terrible
river that brought fear to all the rulers who defied
the brahminical culture. Because the ksatriyas, the
royal class, had killed his father, he acted to their
detriment and twenty-one times over wiped them
off the earth. He as a master of war thus at
Samanta-pancaka created nine lakes filled with
blood instead of water [see also B.G. 4: 7].
(20) Joining his father's head with his body he
kept him on kusa grass and worshiped with sacri¬
fices the Godhead, the True Self and inspiration of
all the demigods. (21-22) The hota priest he gave
Canto 9 43
the eastern direction, the brahma priest he gave
the southern direction, the adhvaryu he gave the
western side and the udgata received the north
[compare 9.11: 2\. The others and Kasyapa Muni
he assigned the different corners and the middle
Aryavarta portion [*] he gave to the upadrastha
priest who supervises the mantras. The assisting
sadasya priests received whatever remained. (23)
When he thereafter took a bath, he, on the bank of
the major stream that was the Sarasvatl, was
cleansed of all impurities [remaining from killing
the ksatriyas ] and radiated like a cloudless sun
[see also B.G. 3: 9]. (24) Because of Parasurama's
worship, Jamadagni regained his body with all the
symptoms of consciousness and became the sev¬
enth seer in the constellation of the seven sages
[see 8.13: 5, linked to the saptarshi-mandala stars
around the polestar], (25) Parasurama, the son of
Jamadagni who is also the Supreme Lord with the
lotus petal eyes, will be a propounder of Vedic
knowledge in the next period of Manu, oh King
[as one of the seven sages, see 8.13: 15-16], (26)
He who in peace with the intelligence has given
up the clout, still today
can be found in the hills
of Mahendra and is
worshiped and revered
for his character and
activities by all the per¬
fected ones, the singers
of heaven and the ven¬
erable ones. (27) This is
how the Soul of the
Universe, the Supreme
Lord Hari, the Control¬
ler who appeared as an
incarnation in the
Bhrgu dynasty and
killed the rulers of man
many times, relieved
the earth of its great
burden.
(28) From Gadhi's
loins [see 9.15: 4-5] a
most powerful person¬
ality [Visvamitra] was
born. He as perfect as a
lire, gave up the ksa-
triya position and achieved the quality of a brah¬
min by performing austerities [see 7.11: 35 and
footnote at 9.7: 7]. (29) Visvamitra also had sons:
one hundred-and-one of them, oh ruler. Because
the middle one carried the name Madhucchanda
they as a group were called the Madhucchandas.
(30) He accepted Sunahsepha, the son of Ajlgarta,
who with the name of Devarata ['saved by the
demigods'] appeared in the Bhrgu-dynasty, as his
own son. He ordered his other sons to accept him
as the eldest one. (31) He was the one who was
sold as the 'man-animal' for the yajha of king
Hariscandra. After offering prayers to the demi¬
gods headed by Lord Brahma he was released
from being bound like an animal [see 9.7: 20].
(32) Stemming from the line of Bhrgu he was ad¬
vanced in spirituality and was therefore protected
by the godly ones involved in the sacrifice for the
gods. Sunasepha was for that reason in the dynasty
of Gadhi also celebrated as Devarata. (33) The
[fifty] eldest Madhucchandas could not very well
accept the fact [that he would be the eldest
brother] and were all cursed by the muni who got
44 Snmad Bhagavatam - The Story of the Fortunate One
angry. He said: 'May all of you bad sons become
mlecchas [**]!' (34) It was Madhucchanda who
together with the rest of the fifty sons then said:
'We will conform to whatever would please you in
this matter, oh father!' (35) They accepted him
[Devarata], a seer of mantras, as the eldest and
said to him: 'We will all follow you.' Visvamitra
told the sons: 'You sons will all have sons because
you favored my honor as a father of [worthy] sons.
(36) He [Devarata] is a son of mine, just l ik e you
are, oh Kusikas [***], please obey him.' And there
were many other sons: Asthaka, Harlta, Jaya, Kra-
tuman and more. (37) Thus it is clear what the
branches of the dynasty of Kausika are according
to the different positions that were obtained by the
sons of Visvamitra [the ones obedient, the ones
disobedient and the ones adopted].'
*: The tract of land in India between the Himalaya
Mountains and the Vindhya Hills is called
Aryavarta.
**: Mlecchas are people opposed to the Vedas,
non-Aryans that are also known as the meat-eaters
that Lord Kalki will slay at the end of Kali-yuga.
***: 'One of Kausika' is another name for
Visvamitra and his sons, see also 6.8: 38.
Hoofdstuk 17
The Dynasties of the Sons of Pururava
(1-3) The son of Vyasa said: 'From one son of
PurOrava named Ayu [see 9.15: 1], there were the
powerful sons Nahusa, Ksatravriddha, Raji, Rabha
and Anena. Oh royal ruler, hear now about the
dynasty of Ksatravriddha. From Ksatravriddha's
son Suhotra there were three sons: Kasya, Kusa
and Grtsamada. From Grtsamada there was Su-
naka and from him Saunaka appeared, a muni who
excelled in the sacred [Rig Veda] verses. (4) Kasi
the son of Kasya begot Rastra who in his turn fa¬
thered Dlrghatama. From Dlrghatama there was
Dhanvantari who was an incarnation of Vasudeva,
the Enjoyer of Sacrifices. He was the founder of
Ayurvedic medicine. When one remembers him all
disease can be overcome [see also 8.8]. (5) From
his son Ketuman a son took birth named Bhlmara-
tha and from him there was Divodasa whose son
Yactu
Ancni
(4 KnuTJtKir. 1
Canto 9 45
Dyuman was also known as Pratardana. (6) He
was also known by the names Satrujit, Vatsa, Ri-
tadhvaja and Kuvalayasva. From him there were
Alarka and other sons. (7) Oh King, no one but
Alarka ruled the earth for sixty-six thousand years
like a young man. (8) From Alarka's loins Santati
was born, from him Sunltha was born, his son was
Niketana and Niketana's son was Dharmaketu who
fathered Satyaketu. (9) Dhrstaketu thereafter begot
Sukumara who ruled the entire planet. Vltihotra
was his son and Bharga who was born from him
fathered a son named Bhargabhumi, oh ruler of
man.
(10) I have thus described all descendants bom in
the dynasty of Kasi who belong to the line of Ksa-
travriddha. From [Ksatravriddha's brother] Rabha
a son was bom called Rabhasa. From him
Gambhlra appeared and Akriya was his son. (11)
The descendant who took birth from him was
called Brahmavit. Now hear about the descendants
of Anena. There was a son called Suddha from
whom Suci was born who had a son called Ci-
trakrt who was also known as Dharmasarathi. (12)
From him Santaraja was born who performed all
kinds of Vedic rituals. He was a self-realized soul
[and the line ended with him]. From RajI there
were five-hundred sons who were most powerful.
(13) RajI who on the request of the godly ones
killed the demons, returned the heavenly kingdom
back to Indra, the king of heaven. But Indra, afraid
of the enmity of Prahlada and others, gave it back
[to the demons] and clasped RajI's feet in surren¬
der. (14) When their father passed away the great
Indra requested RajI's sons to return the heavenly
kingdom. They did not do that and gave him a
share of the offerings. (15) The spiritual master
[Brihaspati] offered oblations in the fire so that
Indra could kill all of RajI's sons who had fallen
from the path of righteousness. None of them re¬
mained alive. (16) From Kusa, Ksatravriddha's
grandson, Prati was bom. His son called Sanjaya
had a son named Jaya who fathered the son Krta
from whose loins next king Haryabala was bom.
(17) From Sahadeva, who was his son, Hina was
bom. His son Jayasena fathered Sankrti. Sankrti
also had a son named Jaya who was a dutiful ksa-
triya and a mighty warrior. These were all the
kings in the [Ayu] dynasty of Ksatravriddha, now
hear from me about the descendants of Nahusa.'
Hoofdstuk 18
King Yayati Regains his Youth
(1) Sri Suka said: 'Just like an embodied soul hav¬
ing six senses [with the mind as the sixth] there
were from king Nahusa [another son of PurOrava's
son Ayu] six sons: Yati, Yayati, Samyati, Ayati,
Viyati and Krti. (2) The eldest son Yati did not
accept the kingdom offered by his father, for he
knew what that entails. A person who enters such a
position cannot seriously engage in self-
realization. (3) When his father by the brahmins
was forced to abdicate for having offended Indra's
wife SacI and he hence had degraded to the level
of a python [a 'goat-swallower'], Yayati became
the king. (4) He allowed his four younger brothers
to rule the different directions. Yayati thus ruling
the world married with the daughters [DevayanI]
of Sukracarya and [Sarmistha of] Vrsaparva.'
(5) The king said: 'The mighty seer Sukracarya
was a brahmin while Yayati belonged to the ksa-
triya class. How could there, against the customs,
be a [ pratiloma ] marriage of a brahmin [daughter]
with a ksatriya ?' [ anuloma , the other way around,
was more common].
(6-7) Sri Suka said: 'One day Vrsaparva's daughter
named Sarmistha, an innocent girl with a passion¬
ate character, was together with the daughter of
the guru DevayanI and with thousands of friends.
They walked in the palace garden full of blossom¬
ing trees that had sand hanks with lotus flowers
buzzing with the sweet sounds of bumblebees. (8)
When the lotus-eyed girls arrived at the side of the
lake situated there, they gave up their dresses on
the bank and began sporting in the water by
splashing one another. (9) They [suddenly] saw
Lord Siva passing by seated on his bull together
with the goddess [Parvatl], The young girls
quickly got out of the water and full of shame
covered themselves with their garments. (10)
Without noticing it Sarmistha put on the clothes of
the guru's daughter as if they were her own,
46 Snmad Bhagavatam - The Story of the Fortunate One
whereupon DevayanI irritated said this: (11) 'Now
look how she like a maid-servant acts without any
manners. She just like a dog going for the ghee for
a sacrifice has put on the garment that was meant
for me! (12-14) Of us descendants of Bhrgu better
than the rest by whose austerity this entire world
was created, of us who are the face of the Person¬
ality of Transcendence and by whose piety the
light of the right path is known, of us unto whom
the masters of the world, the enlightened ones of
control and even the Supreme Lord, the Purifying
Supersoul and Husband of the Goddess, are offer¬
ing prayers, she, whose demoniac father is a disci¬
ple of our father, has put on what was meant to be
worn by us. It is as if an unchaste sudra tries to
master the Vedas!'
A
(15) Sarmistha thus rebuked breathed heavily like
a trampled seipent and said very angrily biting her
lip to the guru's daughter: (16) 'What a nonsense,
you beggar! You do not know your place. Is not it
you who waits outside our house [for food] like
the crows do?'
(17) With these unkind words rebuking her Sar¬
mistha angrily took the garments away from the
virtuous daughter of the spiritual teacher and
pushed her into a well. (18) As she went home
Yayati, who wandered around for a hunt, hap¬
pened to arrive at the spot and, thursting for water,
discovered her in the well. (19) Because she sat
there completely naked, the king gave her his up¬
per garment and most kindly put his hand into hers
to pull her out. (20-21) The daughter of Usana [or
Sukracarya, see also B.G. 10: 37] with words full
of love and kindness said to the hero: 'Oh King,
with you taking my hand, oh conqueror of the cit¬
ies of the enemy, you have accepted my hand!
Canto 9 47
May it not be touched by anyone else but by you
because the relationship between you and me that
we have now, was arranged by providence, oh
hero and not by man! (22) Having landed in this
well I learned about your goodness. [Please know
that] no qualified brahmin can become my hus¬
band, oh strong-armed one, because Kaca, the son
of Brihaspati whom I have cursed in the past, pro¬
nounced a curse against it [*]
(23) Yayati did not like what had been arranged
by providence, but thinking for himself however
he, attracted to her, agreed to her proposal. (24)
After the king had left she, having returned home,
in tears wisely told everything to her father, re¬
counting all that Sarmistha had done and what had
happened thereafter. (25) The mighty thinker was
most unhappy about it. He condemned the priest¬
hood, praised the activity of collecting grains
[uncha-vrtti, see 7.11: 16 and 7.12: 17-19] and left
his residence together with his daughter. (26) King
Vrsaparva understanding that his spiritual master
acted in resistance, propitiated him by prostrating
on the road with his head at his feet. (27) The
mighty son of Bhrgu, who could not be angry for
longer than a minute, then said to his disciple: 'I
cannot ignore her, please fulfill her desire, oh
King!'
(28) With his consent to settle matters [as de¬
manded] Devayani expressed her desire: 'To
whomever my father gives me away in marriage,
she [Sarmistha] must accompany me as my fol¬
lower.'
a
(29) Sarmistha together with her friends by the
father being given to DevayanI understood the
danger [of the cicarya leaving] and also what the
benefit was of his respectability, and therefore
served her with the thousands of other women as a
servant. (30) When he gave his daughter [De¬
vayanI] to [Yayati] the descendant of Nahusa, Su-
kracarya said to him: 'Oh King, never ever allow
Sarmistha into your bed!'
A
(31) Sarmistha [however] who [later on] saw that
Usana's daughter had nice children, asked him at
an opportune moment in a secluded place, whether
he as the husband of her girlfriend would not like
her as a faithful wife. (32) Remembering what
Sukra had said when he gave his advice for a
situation like this, he who by the princess was re¬
quested to have children with her, then decided
from his sense of duty and respect for the princi¬
ples of religion, to give in to her [compare B.G. 7:
11]. (33) DevayanI gave birth to Yadu and Tur-
vasu. Sarmistha, the daughter of Vrsaparva, had
Druhyu, Anu and Puru. (34) When Devayani was
informed that Sarmistha was pregnant of her pro¬
tector she boiling with anger proudly returned to
her father's house. (35) Following his sweetheart,
his great desire, he tried to appease her with mean¬
ingful words and massaging her feet, but it was in
vain. (36) Sukra said angrily to him: 'You woman¬
izing, deceitful man. May you, oh fool, be afflicted
by the disfigurement of the human body because
of age.'
A
(37) Sri Yayati said: 'As yet my lust with your
daughter has not been satisfied, oh brahmin!'
[Sukra replied:] 'For as long as you are lusty you
may exchange your old age for the youth of some¬
one willing to consent to that.'
(38) He thus got the opportunity to change places
with his eldest son. He asked him: 'Oh Yadu, be¬
loved son, please give me your youth in exchange
for this old age! (39) I am not yet satisfied in my
sensual needs, my dear son. When you take upon
yourself the burden of old age that your grandfa¬
ther [Sukra] wished me, I can enjoy life a few
years more [see also 7.5: 30].'
A
(40) Sri Yadu said: 'I am not happy to accept your
old age while you remain youthful. A person [like
me] will never become free from material desires
without [having had] the experience of bodily
happiness [see also 7.12: 9-11 and B.G. 4: 13]!'
(41) The father requested Turvasu, Druhyu and
Anu, oh son of Bharata, but they refused to accept
because they, not conversant with the true nature
[of the soul], took their temporality for something
permanent. (42) He asked Puru who was younger
but better qualified. He said to him: 'You my dear
48 Snmad Bhagavatam - The Story of the Fortunate One
son, would not turn me down like your older
brothers did, would you?'
(43) Sri POru said: 'Who, oh King, oh best one
among the people, gets in this world the chance to
repay his father for the body that he gave? It is by
his mercy that one may enjoy a higher life. (44)
He who acts in respect of his father's wishes is the
best one, he who acts on his command is but me¬
diocre and low-class is he who acts irreverently
but he who defies his father's words is like his
stool.'
(45) Puru was thus pleased to accept the burden of
old age of his father while his father was pleased
with the satisfaction of his youthful desires that he
asked for, oh ruler of man. (46) He [Yayati] as the
master of the seven continents ruled like a father
over his subjects and enjoyed to his heart's content
the material happiness without any frustration of
his senses. (47) DevayanI on top of that provided
her beloved husband as his sweetheart in
private twenty-four hours a day divine bliss with
all of her body, mind and words and everything
that belongs to it. (48) With different rituals wor¬
shiping Hari, the Personality of Sacrifice, the
Godhead and Reservoir of all Divinity and Object
of all Vedic knowledge, Yayati was of an abundant
charity. (49) Then the complete of the in Himself
created world appears - just like a mass of clouds
in the sky - as a diversity of [life] forms and then
again it is of no manifestation, like it concerned a
creation of the mind as in a dream [see also B.G.
7: 24-25], (50) Placing only Him in his heart, Lord
Vasudeva, the One Narayana who exists within
each but is visible to no one, he free from desire
worshiped the Supreme Master. (51) Thus for a
thousand years with his mind and his five senses
being engaged in a notion of worldly happiness
he, the master of the entire world, because of his
devious senses nevertheless could not find satis¬
faction.'
*: Swami Prabhupada explains: 'Kaca, the son of
the learned celestial priest Brihaspati, had been a
student of Sukracarya, from whom he had learned
the art of reviving a man who has died untimely.
This art, called Mrta-sanjTvanT , was especially
used during wartime. When there was a war, sol¬
diers would certainly die untimely, but if a sol¬
dier's body was intact, he could be brought to life
again by this art of Mrta-sanjTvanT. This art was
known to Sukracarya and many others, and Kaca,
the son of Brihaspati, became Sukracarya's student
to learn it. DevayanI desired to have Kaca as her
husband, but Kaca, out of regard for Sukracarya,
looked upon the guru's daughter as a respectable
superior and therefore refused to marry her. De¬
vayanI angrily cursed Kaca by saying that al¬
though he had learned the art of Mrta-sanjTvanT
from her father, it would be useless. When cursed
in this way, Kaca retaliated by cursing DevayanI
never to have a husband who was a brahmana.'
Hoofdstuk 19
King Yayati Achieves Liberation: the
Goats of Lust
(1) Sri Suka said: 'He [Yayati] who being moved
by lust thus was ruled by women, for the sake of
his well-being acted against it with intelligence. In
resignation he narrated the following story to his
wife [DevayanI].
(2) 'Oh daughter of Sukra, please listen to this tale
about someone behaving like me in this world,
someone sticking to his class and because of
whom the sober ones of the forest [they who re¬
tired] are repentant. (3) There was a goat in the
forest searching for some food for his cherished
self. He happened to meet a she-goat that as a con¬
sequence of her own actions had fallen into a well.
(4) Motivated for lust the he-goat thought of a way
to free her. With the tip of his horns he then en¬
gaged in digging into the earth around the well. (5-
6) She thus got out of the well. The he-goat
thought she had nice hips and she from her side
fancied him as a sexual partner too, just as all the
other she-goats did that were looking on. Stout,
with a nice beard being a first class seed donor and
master lover, that he-goat, the number one goat of
them all, forgot himself completely like someone
haunted. As the only male enjoying the great
number of them, he was always overwhelmed by
Canto 9 49
his lusts [compare 6.5: 6-20]. (7) When the she-
goat he had freed from the well saw him, her be¬
loved, engaged in delighting with another one, she
could not tolerate that. (8) She considered him a
lusty, cruel-hearted pretender, a friend to the occa¬
sion who is only interested in sensual matters. Ag¬
grieved she gave him up to return to her former
master. (9) Controlled by her the he-goat in pain
followed her miserably and tried to pacify her on
the road with utterances that goats are used to
practice, but he could not satisfy her. (10) Some
brahmin who was the master of the she-goat an¬
grily cut off the he-goat's dangling testicles. Later
on though the expert yogi reattached them out of
self-interest.
(11) Oh dearest wife, the he-goat with his testicles
restored, for many, many years enjoyed the she-
goat he had saved from the well, but up to the pre¬
sent day his lusty desires are not satisfied. (12) 1
am a poor miser just like that. In the company of
you with your beautiful eyebrows I am tied in love
and I could as yet, bewildered as I am by your
outer appearance, [therefore] not be of self-
realization [compare 3.30: 6-12, 4.25: 56, 4.28:
17, 5.4: 18, 7.14 and 8.16: 9]. (13) The mind of
someone who is a
victim of lust
cannot find satis¬
faction in all the
food grains, bar¬
ley, gold, animals
and women of this
world. (14) The
lust of the lusty
will never ever be
pacified by en¬
joyment, it will
just like a fire that
again and again is
fed with butter
only increase.
(15) When some¬
one does not want
to teach anybody
a lesson, nor goes
at the detriment of
any living being,
for such a person
who is of an equal vision towards all, all directions
will appear equally happy [see also B.G. 2: 56, 2:
71, & 4: 10]. (16) The desire that is so difficult to
forsake for ignorant people, that root cause of all
tribulation that is not so quickly overcome, should
be given up by the one who seeks happiness. (17)
One should not [even] be seated indiscriminately
with one's mother, with one's sister or one's daugh¬
ter, because the senses in combination are so very
strong that they even will agitate the most learned
one. (18) Even though I for a thousand years with¬
out interruption enjoyed the gratification of my
senses, that desire still develops constantly. (19) I
will therefore give up on these desires and fix my
mind upon the Absolute Truth. Free from duality
and without falsely identifying myself, I [thus]
will wander with the [freedom of the] animals in
nature. (20) When one perceives [one's desires]
and listens [to them] one should know them to be
of a temporary nature. One should not give it any
further thought or strive for it. He who is mindful
of the fact that they lead to the prolongation of a
worldly existence and to forgetfulness about the
real self, is a self-realized soul [see also B.G. 2:
13].'
50 Snmad Bhagavatam - The Story of the Fortunate One
(21) 'After the son of Nahusa had said this to his
wife, he being freed from desires accepted his old
age and gave Puru his youth back [see 9.18: 45].
(22) He made [of his other, faithful sons] Druhyu
king over the southeastern direction, Yadu over the
southern side, Turvasu over the western part and
Anu over the north. (23) The entire planet's riches
and wealth he placed under the control of Puru as
the most admirable one of all the citizens. He
crowned him emperor over his elder brothers and
thus having arranged his affairs he left for the for¬
est. (24) All those years he with the six of his ways
of engagement [his senses and mind] without in¬
terruption had enjoyed life. That he all gave up in
a single moment [see also 2.4: 18], just like a bird
that leaves its nest when its wings have grown.
(25) Doing this he was instantly freed from all his
attachments and was, now that he derived from his
original self, free from [the influence of] the three
modes [see also 1.2: 17]. Pure in his
transcendence he achieved the Abso¬
lute Truth of Vasudeva that was his
destination as a confident associate of
the Supreme Lord. (26) When De-
vayanl heard the story [about the he-
goat and his she-goats] that for a
laugh was presented in the exchange
of love between husband and wife,
she saw that it referred to [her] self-
realization. (27-28) She understood
that living with friends and relatives
who are all subjected to the control
of the rigid laws of nature [Time], is
alike associating with travelers at a
water place that [according to one's
karma] was created by the Lord's
illusory potency. The daughter of
Sukracarya gave up all her attach¬
ments in this dreamlike world, fixed
her mind fully on Lord Krsna and
shook off the worries [of both the
gross and the subtle nature; the lingo]
of her self. (29) I offer You my obei¬
sances, oh Supreme Lord Vasudeva,
Creator of All who reside in all be¬
ings and abodes. My respects for You
who in perfect peace are the Greatest
of AH!'
Hoofdstuk 20
The Dynasty of Puru up to Bharata
(1) The son of Vyasadeva said: 'I shall now de¬
scribe the dynasty of Puru in which you were
bom, oh son of Bharata. From the saintly kings of
that dynasty many brahmin dynasties originated.
(2) From PQru the son Janamejaya appeared, Prac-
invan was his son and from him there was Pravlra
from whom next Manusyu appeared. He in his
turn fathered Carupada. (3) The son appearing
from him was Sudyu who had a son named Ba-
hugava. From Bahugava Samyati was born who
had a son named Ahamyati. His son was called
Raudrasva. (4-5) Just like the ten senses [of action
and perception] originated from the primal force
of the universal self, from an Apsara girl known as
Canto 9 51
GhritacI ten sons were born: Riteyu, Kakseyu,
Sthandileyu, Krteyuka, Jaleyu, Sannateyu, Dhar-
meyu, Satyeyu, Vrateyu and Vaneyu who was the
youngest. (6) From Riteyu a son named Rantinava
appeared and his three sons, oh ruler of man, were
Sumati, Dhruva and Apratiratha. Kanva was Apra-
tiratha's son. (7) From him there was Medhatithi
from whom there were Praskanna and others who
were all twice-born souls [brahmins]. From Su¬
mati there was Rebhi and his son was called
Dusmanta.
(8-9) Dusmanta one day went hunting and ar¬
rived at the dsrama of Kanva. There he saw a
woman sitting who radiated with a beauty like that
of the goddess of fortune. Seeing her he immedi¬
ately felt himself strongly drawn towards this
manifestation of divine feminine beauty. In the
company of some of his soldiers he then addressed
that finest one of all ladies. (10) Exhilarated by her
presence he was relieved of the fatigue of his
hunting excursion. Driven by lusty feelings, he
smilingly asked with pleasing words: (11) 'Who
are you, oh lotus petal-eyed lady? Who do you
belong to, oh beauty of my heart and what are
your intentions, all by yourself being here in the
forest? (12) You appear to be of royal blood. You
can count on it that I as a descendant of Puru, oh
raving beauty, never outside of the dharma think
of enjoying whatever!'
(13) Sri Sakuntala said: 'I was born from Visvami-
tra and was by Menaka [my mother] left behind in
this forest. Kanva the mighty saint, knows every¬
thing about it! Oh my hero, what can I do for you?
(14) Please come and sit next to me, oh lotus eyed
one, accept my humble service. Please eat from
the nTvdrd ['of a virgin'] rice that I have to offer
and stay here if you want to.'
A
(15) Sri Dusmanta answered: 'This, oh beautiful
eyebrows, befits your position of being bom in the
family of Visvamitra. It is indeed so that the
daughters of a royal family personally choose a
suitable husband.'
( 16 ) The king well aware of what would befit the
time and place, said yes and then married accord¬
ing to the rules of dharma with Sakuntala in the
gandharva way [of mutual consent], (17) Unerring
in his virility the saintly king deposited his semen
in the queen and turned back to his residence in
the morning. In due course of time she then gave
birth to a son. (18) Kanva Muni executed in the
forest the prescribed ceremonies for the child. The
boy later on became known for having captured
with great force a lion and having played with it.
(19) [His mother Sakuntala,] the best of women,
took him who as a partial expansion of the Lord
was of an insurmountable strength, with her to her
husband [Dusmanta], (20) When the king did not
accept them as his wife and son, while they had
done nothing wrong, for everyone to hear there
was a loud sound from the sky. An incorporeal
voice declared: (21) 'The mother is like a bellows
to the son of the father who begot him. He there¬
fore belongs to the father. Just take care of your
son, oh Dusmanta and do not offend Sakuntala!
(22) Oh King, the son saves him who discharged
the semen from the punishment of Yamaraja
[death], Sakuntala who said that you are the one
who fathered the child has spoken the truth.'
(23) After his father had passed away, the son be¬
came an emperor of great fame and glory who was
celebrated as a partial representation of the Lord
on earth [see also B.G. 10: 41]. (24-26) He carried
the mark of the cakra on his right hand and the
mark of the lotus whorl on the soles of his feet.
Because he was of worship with a grand ritualistic
ceremony he received the position as the lord and
master over the entire world. He used fifty-five
horses for performing sacrifices from the mouth of
the Ganges up to its source. Lor that purpose he
appointed the son of Mamata as the priest. In the
same way he proceeded at the bank of the Yamuna
where he bound [the asvamedha plate of honor to]
seventy-eight horses of sacrifice. He who was
called Bharata, the son of Dusmanta, established
his fire of sacrifice in the best possible way, gave
away a fortune in charity and divided a badva
[13.084] cows among the brahmins present. (27)
The son of Dusmanta who astonished all the kings
by bringing together for these yajfias three-
thousand three-hundred horses, [thus] surpassed
the opulence of the demigods and gained [the fa¬
vor of] the spiritual master [the Lord]. (28) During
52 Snmad Bhagavatam - The Story of the Fortunate One
the sacrifice at Mashnara he in charity donated
fourteen lakhs of fine black elephants with the
whitest tusks, that were covered with golden or¬
naments. (29) Just as one cannot seize the heav¬
enly worlds by the strength of one's arms, it is im¬
possible for any ruler in the past or the future to
parallel the exalted activities of Bharata. (30)
When he conquered the directions he killed all the
barbarian rulers who opposed the brahminical cul¬
ture like the Kiratas [Africans], the Hunan [the
Huns], the Yavanas [the Greek] the Paundras [the
wild men of south Bihar and Bengal], the Kankas
[the Scandinavians?], the Khasas [the Mongolians]
and the Sakas [the Tartars]. (31) In the past, when
the Asuras had conquered the demigods and they
returned to the lower worlds [Rasatala], all the
wives and daughters of the godly ones had been
transported to the nether worlds, but he brought all
of them and their associates back to their original
places. (32) Sending his troops and circulating his
instructions in all directions, for twenty-seven
thousand years heaven and earth provided what¬
ever his subjects desired. (33) He the emperor, the
ruler over all rulers and places, who was impecca¬
ble with the achievements of his power, the realm
and the order of state, [in the end considered] all
of his life false and thus he ceased to enjoy them.
(34) He, oh master of man, had three wives,
daughters of Vidarbha who were most pleasing
and suitable. But afraid that they would be re¬
jected by him because their sons were not as per¬
fect as their father, they killed them. (35) Thus
being frustrated in generating offspring he per¬
formed a marut-stoma sacrifice to beget sons. The
Maruts thereupon presented him Bharadvaja.
(36) Brihaspati [the scholar and priest of the
demigods who was his father, in the past] felt at¬
tracted to his brother's pregnant wife and wanted
to make love to her, but when the son in the womb
forbade him to engage that way he cursed him and
discharged his semen anyway. (37) For Mamata
[the mother], who out of fear to be abandoned by
her husband [Utathya] wanted to get rid of the
child, was at its name-giving ceremony the follow¬
ing verse pronounced by the God-conscious ones:
(38) 'Oh foolish woman, take care of this child
that has two fathers.' [She thereupon said:] 'Oh
Brihaspati, maintain it yourself although it has
another father!' With both the parents having
turned away from the child by saying these words,
the child was consequently called Bharadvaja ['a
burden for both']. (39) Even though she by the
God-conscious ones was encouraged to maintain
the child, the mother still rejected it, for she
thought that in the light of what had happened, it
had no puipose in life. It was maintained by the
Maruts who gave it [to Bharata] when the dynasty
was unfulfilled.'
Hoofdstuk 21
The Dynasty of Bharata: the Story of
Rantideva
(1) The son of Vyasadeva said: 'From Manyu, the
son of Vitatha [the name Bharadvaja carried be¬
cause he was given to Bharata], there were the
sons Brihatksatra, Jaya, Mahavlrya, Nara and
Garga. Nara had a son called Sankrti. (2) From
Sankrti there were Guru and Rantideva, oh scion
of Pandu. The glories of Rantideva are sung in this
world and the next. (3-5) Subsisting on that what
fate provided he [Rantideva] took pleasure in dis¬
tributing to others whatever grain of food he had.
Being very poor he with all his family members
lived most soberly and had to suffer a lot. One
morning when forty-eight days had passed and he
even was deprived of drinking water, he happened
to receive water and different foodstuffs prepared
with ghee and milk. While the family was shaky
because of the thirst and hunger they suffered, that
very moment a brahmin guest arrived who also
liked to eat. (6) Rantideva conceived of the Lord
as residing in each and everyone [see B.G. 5: 18]
and thus he with great respect and faith gave him
his share of the food. After the brahmin had eaten
he departed. (7) When he had divided the food for
the family and was just about to eat, someone else
arrived, a s'udra, whom he, thinking of the Lord,
gave the food that was reserved for him, the king.
(8) After the s'udra had left yet another guest ar¬
rived who was surrounded by dogs. He said: 'Oh
King, please provide me and my hungry dogs with
food!'
Canto 9 53
(9) He, the one in power, honored them with his
obeisances and with great respect gave all the food
that was left over to the dogs and their master. (10)
Of the food only the drinking water remained and
that too had to satisfy some outcaste who, arriving
there when the king was about to drink, asked
him: 'I am just lowborn, but please give me some
water!'
(11) Hearing the pitiable words of the exhausted
man he, being deeply moved, compassionately
spoke the following nectarean words: (12) 'I do
not desire to attain the greatness of the eight per¬
fections of the Supreme Lord [siddhis] or the ces¬
sation of repeated births. I accept all hardship in
my staying among all the embodied living beings
so that they are freed from their unhappiness. (13)
Handing over my water to save this poor soul
struggling for his life, I am freed from all the hun¬
ger, thirst, fatigue and shaking of my body, as also
from all the poverty, distress, lamentation, depres¬
sion and bewilderment!' (14) Thus expressing
himself that sober, kindhearted ruler gave the
drinking water to the outcaste, even though he
himself was on the verge of death because of his
thirst. (15) Then the controllers of the three
worlds, the gods who grant those who desire the
fruits all results, manifested themselves before
him in their true identities because they [in their
previous appearances in the form of the brahmin,
the man with the dogs, the s'udra and the outcaste]
all had been creations of the illusory energy of
Visnu. (16) Being true to them as someone with¬
out material aspirations for any benefit or posses¬
sions [see B.G. 7: 20], he offered them his obei¬
sances while he concentrated his mind upon
Vasudeva, the Supreme Lord as the ultimate goal.
(17) Because he who had nothing in mind but be¬
ing of service focussed his consciousness on the
Supreme Controller, oh King, the illusory energy
of the [three] material qualities meant nothing
more to him than a dream [see also B.G. 7: 14 and
9: 34]. (18) All the ones associated with his lead,
all the followers of Rantideva, became first-class
[bhakti] yogis fully devoted to Lord Narayana [see
also B.G. 6: 47].
54 Snmad Bhagavatam - The Story of the Fortunate One
(19-20) From Garga [see verse 1] there was Sini
and his son was Gargya from whom despite his
ksatriya birth an entire line of brahmins origi¬
nated. From Mahavlrya there was Duritaksaya
whose sons were named Trayyaruni, Kavi and
Puskararuni. They all acquired in this line the po¬
sition of brahmins. Brihatksatra's son HastI
founded the city of Hastinapura [now Delhi], (21)
Ajamldha, Dvimldha and Purumldha became the
sons of FlastT. Ajamldha's descendants were
headed by Priyamedha. They were all brahmins.
(22) From Ajamldha there was Brihadisu, his son
was Brihaddhanu, Brihatkaya succeeded him and
he fathered a son called Jayadratha. (23) His son
was Visada from whom Syenajit was born. Ru-
cirasva, Dridhahanu, Kasya and Vatsa were the
sons of Syenajit. (24) Rucirasva's son was Para
and from him Prthusena and Nlpa were born. Nlpa
generated hundred sons. (25) He had Brahmadatta
with his wife Krtvl, who was the daughter of Suka
[not the one speaking this Bhagavatam]. That son
was a yogi who with his wife SarasvatT produced a
son called Visvaksena. (26) By him [Visvaksena]
was according to the instruction of the rsi
Jaiglsavya a description of yoga [a so-called tan-
tra\ compiled. He begot a son called Udaksena
who became the father of Bhallatha. These de¬
scendants were called the Brihadisus. (27)
Yavlnara the son of Dvimldha had a son called
Krtiman. He fathered a memorable son called
Satyadhriti whose son Dridhanemi was the father
of Suparsva. (28-29) Suparsva had Sumati whose
son Sannatiman had one called Krtl. He received
from Lord Brahma the mystic power and taught
six samhitas of Pracyasama verses [from the Sama
Veda], From him Nlpa could take his birth who
brought Udgrayudha into the world. Udgrayudha's
son was called Ksemya and from him next Suvlra
appeared. Suvlra then had the son Ripunjaya. (30)
His son was named Bahuratha. Purumldha [the
younger brother of Dvimldha] was without a son.
Ajamldha had with his wife NalinI the son Nila
who in his turn begot Santi. (31-33) Santi's son
Susanti had the son Puruja. Arka was his son and
from him Bharmyasva was born. He had live sons:
Mudgala, the eldest one, Yavlnara, Brihadvisva,
Kampilla and Sanjaya. He told them: 'My sons,
since you all have the competence, please take
care of the live states.' They thus received the
name the Pancalas [after the live states]. From
Mudgala there was a line consisting of brahmins
that was known as Maudgalya. (34) Mudgala,
Bharmyasva's son was the father of a non-identical
twin, one male and one female. The boy was
called Divodasa and the girl was named Ahalya.
Satananda was bom from her marriage with
Gautama [these are names that are also mentioned
in the Ramayana]. (35) From him there was a son
called Satyadhriti, who was an expert in archery.
Saradvan, who was his son, gave life to a male and
female child. Simply by seeing UrvasI his semen
had fallen on a clump of sara grass. The children
were a great blessing. (36) During a hunt wander¬
ing around king Santanu saw the twin. Out of
compassion he then took them home. The boy he
called Kripa and the girl Kripl. She later became
Dronacarya's wife.'
Hoofdstuk 22
The Descendants of Ajamldha: the
Pandavas and Kauravas
(1) Sri Suka said: 'Mitrayu was born from Di¬
vodasa and his sons, oh protector of man, were
Cyavana, Sudasa, Sahadeva and Somaka. Somaka
next was the father of Jantu. (2) From him there
were a hundred sons and Prsata was the youngest
of them. Prsata begot Drupada who was opulent in
every way. (3) DraupadI [the wife of the Panda¬
vas] was fathered by Drupada. His sons were
headed by Dhrstadyumna who begot Dhrstaketu.
All these descendants of Bharmyasva [9.21: 31-
33] are known as the Pancalas.
(4-5) Riksa was another son begotten by
Ajamldha. He fathered Samvarana who with his
wife Tapatl, the daughter of the sun god, gave
birth to Kuru [see family-tree], the king of Ku-
ruksetra. Parlksi, Sudhanu, Jahnu and Nisadha
were the sons of Kuru. Sudhanu fathered Suhotra
and he begot [another] Cyavana. Krti was born
from his loins. (6) Uparicara Vasu was born be¬
cause of Krtl. His sons who were headed by Bri-
hadratha were Kusamba, Matsya, Pratyagra, Ce-
dipa and others. They all ruled the state of Cedi.
Canto 9 55
(7) Brihadratha gave life to Kusagra who begot
Rsabha. He in his turn fathered Satyahita who had
a son called Puspavan whose son was Jahu. (8)
Brihadratha begot with a second wife he had a son
in two halves who, because the mother rejected
them, by Jara [the daughter of Time, see also 4.27:
19] playfully were united while she said: 'Come
alive, come alive'. Thus a son called Jarasandha
['Jara's hermaphrodite'] was bom [who later be¬
came a vital enemy of Lord Krsna]. (9) He
[Jarasandha] gave life to Sahadeva whose son
Somapi fathered Srutasrava. Parlksi [another son
of Kuru] had no children while Jahnu begot a son
named Suratha. (10) From him there was VidOra-
tha who brought Sarvabauma into the world. He
had Jayasena and his son Radhika gave life to
Ayutayu. (11) Ayutayu became the father of Ak-
rodhana who had a son named Devatithi. He
brought Riksa into the world who had a son called
DilTpa and because of him the son PratTpa ap¬
peared. (12-13) From him the sons Devapi,
Santanu and BahlTka appeared. It was Devapi the
eldest one, who rejected his father's realm and left
for the forest so that Santanu became the king. He
in a previous life had been the celebrated
Mahabhisa. Whomever was touched by him with
his hands attained youth, however old that person
would be. (14-15) Because one primarily by the
touch of his hands was purified, he was known as
Santanu. When Indra, the king of heaven, for
twelve years had not showered any rain in his
kingdom, his brahmins told him: 'You are at fault
for preceding your older brother [Devapi] in en¬
joying the kingdom [and are thus a so-called
parivetta ]. For the full development of your home¬
stead and kingdom, immediately return the realm
to him.'
(16-17) Thus being advised by the brahmins he
asked Devapi to take charge of the kingdom, but
from what he replied became clear that he had
given up on the Vedas. That had happened because
the brahmins in the past, on the instigation of
Santanu's minister, had prompted him with words
that went against the Vedic instructions. When that
was said [and Santanu finally accepted the realm]
the demigod showered the rains. Devapi thereupon
sought his refuge in the village of Kalapa where
he took up the practice of yoga [in which he is still
engaged today]. (18-19) After the Soma dynasty in
Kali Yuga has disappeared, it will [by him] at the
beginning of the next one, Satya Yuga, be reestab¬
lished. BahlTka [Santanu's brother] begot Soma-
datta and from him there were Bhuri, Bhurisrava
and Sala. Santanu begot in his wife Ganga the
self-realized great devotee and scholar Bhlsma
[see also 1.9], who is the best defender of the
dharma. (20) By him, the foremost of all warriors,
even Parasurama - to his own satisfaction - was
defeated in a fight [*]. From the womb of [Satya-
vatl] the daughter of Dasa [a fisherman **]
Santanu brought about the son Citrangada. (21-24)
Citrangada was killed by a Gandharva carrying the
same name. Vicitravlrya was a younger brother of
Citrangada. The sage Parasara gave with his
mother [Satyavatl, previous to her marriage to
Santanu] life to a direct expansion of the Lord, a
great muni who protected the Vedas: Krsna
Dvaipayana Vyasadeva [also called Badarayana],
from whom 1 [Sukadeva] was born. With him I
studied this [Bhagavatam] thoroughly. He, the
[partial] incarnation of the Lord, rejected his pu¬
pils Paila and others. But me, his son who was far
removed from sense gratification, he taught this
supreme literature of confidential knowledge.
Vicitravlrya later on married the two daughters of
Kaslraja called Ambika and Ambalika who by
force were brought from the arena of selection.
But because he was too attached in his heart to the
both of them he died of an infection with tubercu¬
losis. (25) With no offspring from the half-brother,
Vyasadeva was instructed by [in devarena sutot-
patti, see footnote 9.6] his mother [Satyavatl] to
father sons: Dhrtarastra, Pandu [with respectively
Ambika and Ambalika] and also a son named
Vidura [whom he begot with Vicitravlrya's maid¬
servant, see also 1: 13]. (26) From Gandharl the
wife of Dhrtarastra a hundred sons were bom, oh
protector of man. Duryodhana was the eldest.
There was also a daughter called Duhsala.
(27-28) Pandu had to restrain his sexual life be¬
cause of a curse, and therefore the great [Pandava]
heroes, the three sons [BhTma, Arjuna] headed by
Yudhisthira were begotten with [his wife] KuntI
by Dharma [the god of piety], Anila [the god of
the wind] and Indra [not mentioning Kama who
was brought forth by the sun god], Nakula and
v5b
56 Snmad Bhagavatam - The Story of the Fortunate One
Sahadeva were begotten by the two Asvins
[Nasatya and Dasra] in the womb of MadrI. From
these five brothers [with DraupadI] five sons were
bom: your uncles. (29) Yudhisthira had the son
Prativindhya, Bhlma had Srutasena, from Arjuna
came Srutaklrti and from Nakula Satanlka ap¬
peared. (30-31) Sahadeva, oh King, had Sru-
takarma. Yudhisthira furthermore had the son De-
vaka with Pauravl and Bhlma had Ghathotkaca
with Hidimba and Sarvagata with Kali. Sahadeva
fathered the son Suhotra with Vijaya, the daughter
of the Flimalayan king [Parvatl]. (32) Nakula had
with KarenumatT a son named Naramitra and Ar¬
juna begot the son Iravan together with Ulupl [a
Naga daughter] and the son Babhruvahana with
the princess of Manipura. Even though he was Ar-
juna's son Abhruvahana was adopted by the father-
in-law [because of a condition he set for the mar¬
riage] .
(33) Your father Abhimanyu was born
from Subhadra [Krsna's sister wed to Ar¬
juna], He was a great hero who defeated
all Atirathas ['those who can oppose a
thousand charioteers']. You have taken
birth from Uttara because of him. (34)
With the annihilation of the Kuru dynasty
Asvatthama also tried to put you to death
with the heat of the brahmastra weapon,
but by the mercy of Lord Krsna you were
saved from ending that way [see 1.8].
(35) Your sons my best one, with Janame-
jaya first and then Srutasena, BhTmasena
and Ugrasena, are all greatly powerful.
(36) When Janamejaya learns that you
have died because of Taksaka, he in great
anger will offer all snakes during a fire
sacrifice. (37) After having conquered
each and every part of the world he will
appoint Tura, the son of Kalasha, for his
priest and be of sacrifice in asvamedha
offerings for which he will be celebrated
as Turuga-medhasath ['performer of many
horse-sacrifices']. (38) Satanlka, his son,
will under Yajnavalkya thoroughly study
the three Vedas as also the way to put the
spiritual knowledge into practice [with
ceremonies]. He will realize the military
art [from Kripacarya] and with Saunaka
he will arrive at the realization of the transcenden¬
tal truth. (39) His son Sahasranlka will have one
carrying the name Asvamedhaja who will beget
Aslmakrsna who will have a son called Nemi-
cakra. (40) With Hastinapura flooded by the river
[the Ganges], he [Nemicakra] from sheer necessity
will live at KausambI, whereafter from his son
called Citraratha there will be the son Suciratha.
(41) From him there will also be a son, Vrsthiman,
because of whom next Susena will take his birth,
an emperor. His son Sunltha will have one called
Nricaksu and he will father Sukhlnala. (42) Pari-
plava will be his son and from Sunaya succeeding
him MedhavT will appear. Nripanjaya will be his
son and he will beget DOrva from whose loins
Timi will take birth. (43) From Timi the son Bri-
hadratha will appear from whose son Sudasa the
son Satanlka will be given life. Satanlka will have
a son called Durdamana and his son will be
Mahlnara. (44-45) Dandapani fathered by him,
Canto 9 57
will give life to Nimi because of whom Ksemaka
will take birth. With Ksemaka closing the row as
the monarch this dynasty will end, this source of
brahmins and kscitriyas that is respected by the
seers and the godly ones in Kali Yuga. In the fu¬
ture there will be next the kings of Magadha. Let
me tell you about them.
(46-48) Sahadeva [the son of Jarasandha] will be¬
get the son Marjari. Srutasrava will be his son,
Yutayu will be his successor and his son Niramitra
will father Sunaksatra. Sunaksatra will be the fa¬
ther of Brihatsena and his son Karmajit will have
the son Sutanjaya from whose loins Vipra will be
bom who will give life to a son called Suci.
Ksema who is bom thereafter will have the son
Suvrata from whom Dharmasutra will appear. His
son Sama will beget Dyumatsena who is suc¬
ceeded by Sumati from whose loins Subala will
take birth. (49) From SunTtha [Subala's son] Satya¬
jit will be brought into the world and from his son
Visvajit there will be a son called Ripunjaya. The
line of Brihadratha in which all these kings are
bom will last a thousand years.'
(Picture: family tree from Kuru up to the Panda-
vas)
*: The fight between Parasurama and Bhlsmadeva
concerns three daughters of Kaslraja - Ambika,
Ambalika and Amba - who were forcibly abducted
by Bhlsmadeva on behalf of his brother Vici-
travlrya. Amba thought that Bhlsmadeva would
marry her and became attached to him, but
Bhlsmadeva refused to marry her for he had taken
the vow of brahmacarya. Amba therefore ap¬
proached Bhlsmadeva's military spiritual master,
Parasurama, who instructed Bhlsma to marry her.
Bhlsmadeva refused and therefore Parasurama
fought with him to force him to accept the mar¬
riage. But Parasurama was defeated and he was
pleased with Bhlsma.
**: Satyavatl was actually the daughter of Upari-
cara Vasu from the womb of a fisherwoman
known as Matsyagarbha. Later on Satyavatl was
raised by a fisherman.
Hoofdstuk 23
The Dynasties of the Sons of Yayati: the
Appearance of Lord Krsna
(1) Sri Suka said: 'From Anu [the fourth son of
Yayati, see 9.17, 9.18 & 9.19] there were the three
sons Sabhanara, Caksu and Paresnu. From
Sabhanara thereafter Kalanara was born and from
him followed a son called Srinjaya. (2) From
Janamejaya [succeeding him] there was a son
Mahasala who fathered Mahamana. Uslnara and
Titiksu were the two sons of Mahamana. (3-4)
Sibi, Vara, Krimi and Daksa were the four sons
fathered by Uslnara. Vrsadarbha, Sudhrra, Madra
and the self-realized Kekaya were the four sons
who took birth from the loins of Sibi. Titiksu had
one called Rusadratha from whom Homa was born
who begot Sutapa. Bali was Sutapa's son. (5)
Anga, Vanga, Kalinga, Suhma, Pundra and Odra
were known as the sons who were bom from the
seed of Dlrghatama impregnating the wife of the
great conqueror Bali. (6) It were their names that
were given to the six states they created in the east
[of India]. Anga gave life to Khalapana and from
him thereafter Diviratha appeared. (7-10) From his
son Dharmaratha, Citraratha was born who was
celebrated as Romapada. Romapada had no chil¬
dren and thus his friend Dasaratha offered him
Santa, his own daughter [for adoption]. She then
married with Risyasringa [a hermit who lived in
the forest, see also 8.13: 15-16]. Because the god
[Indra] did not shower any rains Risyasringa with
the help of dancing and singing courtesans was
drawn with music and bewildered with embraces
and worship. On behalf of king Dasaratha who
had no sons, he [Risyasringa] held a marutvan
[son giving] sacrifice so that he would get children
[as well as the rain, see B.G. 3: 14]. He who was
without sons thus got offspring [four sons]. Ro¬
mapada got the son Caturanga who gave life to
Prthulaksa. (11) Brihadratha, Brihatkarma and
Brihadbhanu were his sons. From the eldest one
[Brihadratha] Brihanmana appeared from whom
there was a son named Jayadratha. (12) His son
Vijaya was bom from the womb of Sambhuti. He
next had the son Dhriti and from him Dhrtavrata
took his birth. Dhrtavrata fathered Satkarma who
58 Snmad Bhagavatam - The Story of the Fortunate One
gave life to the son Adhiratha. (13)
One day enjoying at the bank of the
Ganges Adhiratha found a baby in a
basket. It was abandoned by KuntT
because it was born before she was
married. Being sonless he adopted it
as his son [Karna]. (14) Oh master of
the universe, Vrsasena was Kama's
son. From Druhyu [Yayati's third son]
there was a son called Babhru who
next begot Setu. (15) Arabdha who
was fathered by him, had the son
Gandhara who begot Dharma. He in
his turn had the son Dhrta and from
Dhrta there was the son Durmada who
gave life to the son Praceta who had a
hundred sons. (16) Those kings
[called the Pracetas] accepted the ju¬
risdiction over the north, the uncivi¬
lized areas of Mlecchadesa [of the
barbarians]. Turvasu [Yayati's second
son] had the son Vahni and he fa¬
thered Bharga who begot the son
Bhanuman. (17) His son Tribhanu,
also had one. He was the magnani¬
mous Karandhama. His son was
called Maruta. He had no sons and
adopted a Paurava [Dusmanta, see
also 9.20: 7] as his son. (18-19)
Dusmanta turned back to his clan [the
Purus] because he aspired the throne.
From Yayati's first son Yadu there was a dynasty,
oh best of the humans, that I will now describe to
you. Oh ruler of man, to hear about the Yadu dy¬
nasty is something highly pious that vanquishes all
sin[-ful reactions] in human society. Anyone sim¬
ply hearing this is freed from all [the conse¬
quences of his] sin. (20-21) The Supreme Lord
[Krsna], the Supersoul, descended in this dynasty
looking just like a human being [see also 1.2: 11].
Yadu fathered four sons who carried the names
Sahasrajit, Krostha, Nala and Ripu. Satajit, the one
first bom, begot the sons Mahahaya, Renuhaya
and Haihaya. (22) Dharma was the son of Haihaya
and his son Netra was the father of Kunti [not
KuntT]. Sohanji was the son of Kunti and he begot
Mahisman who had the son Bhadrasenaka. (23)
Durmada and Dhanaka were the sons begotten by
Bhadrasena and Dhanaka gave life to the sons
Krtavlrya, Krtagni, Krtavarma and Krtauja. (24)
From Krtavlrya there was Arjuna [Kartavlryar-
juna] who became emperor over the seven conti¬
nents. From Lord Dattatreya, an [ a ms a- ] incarna¬
tion of the Supreme Personality, he obtained all
the great qualities [the eight siddhis ] of yoga [see
also 9.15, 10.73 & 12.3], (25) No one on earth
could equal KartavTrya's qualities of sacrifice,
charity, austerity, mystic potency, education,
strength and mercy. (26) [Under his rule] for
eighty-five thousand years the six forms of pleas¬
ure [as derived from the senses and the mind]
were enjoyed with an undiminished strength, con¬
tinuous opulence and unfailing memory. (27) In
the fight [against Parasurama] only five of his
thousands of sons remained alive: Jayadhvaja,
SOrasena, Vrsabha, Madhu and Urjita. (28) Jay¬
adhvaja begot the son Talajangha who next gave
Canto 9 59
life to a hundred sons. They formed a clan of
ksatriyas known as the Talajanghas who were de¬
stroyed by the great power [that Maharaja Sagara]
received from sage Aurva [see 9.8: 3-7]. (29) Tala-
jangha's eldest son Vltihotra, fathered the son
Madhu who [also] had a hundred sons. From the
well-known eldest one called Vrsni there was the
dynasty [carrying that name].
(30-31) Oh King, the Yadava, Madhava and Vrsni
dynasties [of Lord Krsna's ancestors] received
their names from their leading personalities.
Yadu's son Krostha begot a son called Vrijinavan.
His son was Svahita who next gave life to the son
Visadgu who became the father of Citraratha. Ci-
traratha gave life to Sasabindu, a great yogi who
became a highly fortunate personality who, unde¬
feated as an emperor, enjoyed all the fourteen
kinds of great riches [*]. (32) Sasabindu had ten
thousand wives and in them the greatly famous
one begot ten thousand lakhs [**] of sons [and
grandsons], (33) From them we but know six as
the foremost. Prthusrava [one of them] had a son
with the name Dharma. Usana, his son, performed
a hundred asvamedha sacrifices. (34) Usana's son
Rucaka had five sons named Purujit, Rukma,
Rukmesu, Prthu and Jyamagha. Please hear now
about them. (35-36) Jyamagha was issueless but
he nevertheless was afraid to accept another wife
because of his wife Saibya. He [one day] took a
sensual girl from the camp of an enemy clan home
whereupon Saibya, who saw the girl sitting on her
seat on the chariot, very angrily said to her hus¬
band: 'Who is this you have allowed to sit upon
my seat on the chariot, you cheater?'
'She's your daughter-in-law' he then told her.
Thereupon she with a smile said to her husband:
(37) 'I am sterile and have no co-wife, how can
she then be my daughter-in-law?'
'My Queen', [he replied,] 'This girl will be very
suitable for the son you will give birth to!'
(38) With the demigods and ancestors consenting
to that [after being propitiated by Jyamagha],
Saibya got pregnant and in due course of time
gave birth to a son. That son was the auspicious,
well-known Vidharba who later married with the
virtuous girl that was accepted as the daughter-in-
law.'
*: In the Markandeya Purana the fourteen kinds of
great jewels of an emperor are described as fol¬
lows: (1) an elephant, (2) a horse, (3) a chariot, (4)
a wife, (5) arrows, (6) a reservoir of wealth, (7) a
garland, (8) valuable costumes, (9) trees, (10) a
spear, (11) a noose, (12) jewels, (13) an
umbrella, and (14) regulative principles.
**: One lakh is one hundred thousand.
Hoofdstuk 24
The Yadu and Vrsni Dynasties, Prtha
and the Glory of Lord Krsna
• • •
A /
(1) Sri Suka said: 'Vidarbha [the son of the Yadu
Jyamagha] begot in her [the girl brought by his
father, see 9.23: 35-38] the two sons Kusa and
Kratha and a third one called Romapada [also, see
9.23: 7-10] who was the favorite of the Vidarbha
dynasty. (2) Romapada's son was Babhru, he gave
life to Krti who begot Usika who had the son Ce¬
di [see also 9.22: 6] from whom Damaghosa [the
father of Sisupala] and other protectors of man
were born. (3-4) From Kratha, there was a son
bom called Kunti who begot Vrsni from whom
next Nirvrti took his birth. From his loins the one
named Dasarha was bom. He fathered a son called
Vyoma who begot Jlmuta. Jlmuta had the son
Vikrti who had a son called Bhlmaratha and his
son Navaratha had the son Dasaratha. (5) [Dasara-
tha's son] Sakuni fathered Karambhi who begot a
son called Devarata. His son was Devaksatra and
from him there was Madhu who had the son Ku-
ruvasa who gave life to Anu. (6-8) From Puruho-
tra, the son of Anu, there was Ayu. Ayu fathered
the son Satvata and he had seven sons called Bha-
jamana, Bhaji, Divya, Vrsni, Devavridha, And-
haka and Mahabhoja, oh worthy friend. From
Bhajamana there were with one wife the sons
Nimloci, Kinkana and Dhristhi and with another
60 Snmad Bhagavatam - The Story of the Fortunate One
wife there were also three sons: Satajit, Sahasrajit
and Ayutajit, oh master. (9) From Devavridha
there was the son Babhru and about the two of
them two verses are recited by the elder genera¬
tion. 'We heard from others and also saw with our
own eyes the following: (10-11) Babhru was the
best among the human beings and Devavridha
equalled the demigods.' and 'Because of Babhru
and Devavridha all the fourteen thousand sixty-
five persons [who appeared after them] have
achieved immortality.' In the dynasty of Mahab-
hoja who was a most pious soul, there were the
rulers called the Bhoja kings.
(12) From Vrsni [the son of Satvata] the sons Su-
mitra and Yudhajit appeared, oh subduer of the
enemies. Sini and Anamitra then took birth [from
Yudhajit] and from Anamitra the son Nighna ap¬
peared. (13) Nighna fathered the sons Satrajit and
Prasena. Anamitra had another son who was also
called Sini and Satyaka was his son. (14)
Yuyudhana was fathered by Satyaka. His son was
Jaya and from him there was Kuni whose son was
Yugandhara. Another son of Anamitra was Vrsni.
(15) Svaphalka and Citraratha were the sons of
Vrsni. Akrura was by Svaphalka begotten in
Gandinl. He was the eldest of twelve other most
celebrated sons: (16-18) Asanga, Sarameya,
Mridura, Mriduvit, Giri, Dharmavriddha, Su-
karma, Ksetropeksa, Arimardana; Satrughna,
Gandhamada and Pratibahu. Next to these twelve
sons there was also a daughter called Sucara.
From AkrOra there were two sons named Devavan
and Upadeva. Citraratha had many sons beginning
with Prthu and Viduratha, who are known as the
sons of Vrsni.
(19) Kukura, Bhajamana, Suci and Kambalabar-
hisa [were the sons of Andhaka, see 6-8]. Kukura
had a son called Vahni from whom Viloma was
bom. (20) His son Kapotaroma had the son Anu
who had a friend called Tumburu [a famous
Gandharva, a musician]. From Andhaka [Anu's
son] there was Dundubhi who gave life to Avidy-
ota who fathered a son called Punarvasu. (21-23)
From him there were Ahuka and AhukI, a son and
a daughter. From Ahuka there were the sons De-
vaka and Ugrasena. Devaka had four sons: De¬
vavan, Upadeva, Sudeva and Devavardhana.
There were also seven daughters, oh protector of
man: Santideva, Upadeva, Srldeva, Devaraksita,
Sahadeva, DevakI and Dhrtadeva who was the
eldest. Vasudeva [Krsna's father] married them.
(24) Kariisa, Sunama, Nyagrodha, Kanka, Sanku,
Suhu, Rastrapala, Dhristhi and Tusthiman were the
sons of Ugrasena. (25) Ugrasena's daughters
Kamsa, Kamsavatl, Kanka, SOrabhu and
Rastrapalika became the wives of the younger
brothers of Vasudeva.
(26) VidOratha [the son of Citraratha] begot Sura
who had a son called Bhajamana from whose loins
Sini was born. Sini fathered the son called Bhoja
Canto 9 61
and his son is also known as Hridika. (27) His
sons were called Devamldha, Satadhanu and Krta-
varma. From Devamldha there was [another son
called] SOra who had a wife named Marisa. (28-
31) With her he begot ten perfect sons: Vasudeva,
Devabhaga, Devasrava, Anaka, Srinjaya,
Syamaka, Kanka, Samlka, Vatsaka and Vrika.
When Vasudeva took his birth he was welcomed
by the godly ones with the sounds of kettledrums.
He is also called Anakadundubhi ['kettle drum
beaten'] because he provided the Lord's [Lord
Krsna, Vasudeva] place of birth. Sara's daughters
Prtha [the mother of Arjuna who was Krsna's
nephew and friend] Srutadeva, Srutaklrti, Sru-
tasrava and RajadhidevI were Vasudeva's live sis¬
ters. Father SOra gave Prtha to a childless friend
called Kunti. [Therefore she is also known as
KuntI].
(32) She received from Durvasa, whom she had
pleased, the knowledge to call for any demigod.
Just to examine that potency she, the pious one,
summoned the sun god. (33) When she saw the
godhead appearing before her, she was very sur¬
prised and said: 'Forgive me, oh godhead, please
return, I only engaged this way to check out what
it would do!'
(34) [The sun god answered:] 'In order not to be
fruitless in your encounter with a godhead, I shall
give you a son in your womb and arrange it so, oh
my beauty, that you will not be defiled.'
(35) With this promise the sun god made her
pregnant and returned to his heavenly abode. Di¬
rectly thereafter a child was born that looked like a
second sun god. (36) Afraid of what the people
might think she greatly sorry gave up that child
[Kama: 'into the ear'] by letting it go in the water
of the river [in a basket, see also 9.23: 13]. Pandu,
your pious and chivalrous great-grandfather, was
the one who [later on] married her.
(37) From the marriage of Srutadeva [Kuntl's sis¬
ter] with Vriddhasarma, the king of KarOsa, the
son Dantavakra was bom. Dantavakra was the
[incarnation of the] one who became a son of Diti
[called Hiranyaksa], after having been cursed by
the sages [by the Kumaras, see Jaya and Vijaya].
(38) Dhrstaketu, the king of Kekaya, married
[Kuntl's sister] Srutaklrti with whom he had five
sons of whom Santardana was the eldest. (39)
RajadhidevI married Jayasena and gave birth to
two sons [named Vinda and Anuvinda]. Srutasrava
married Damaghosa, the king of Cedi. (40)
Sisupala was her son. His birth I already described
to you [7.1: 46; 7.10: 38]. Devabhaga [one of
Vasudeva's brothers] had with the wife Kamsa [the
sons] Citraketu and Brihadbala. (41) Devasrava
fathered with Kamsavatl the sons Suvrra and
Isuman. Kanka together with his wife Kanka gave
life to the sons Baka, Satyajit and Purujit. (42)
Srinjaya had together with Rastrapalika sons of
whom Vrsa and Durmarsana were the eldest.
Syamaka gave together with SOrabhumi life to the
sons Harikesa and Hiranyaksa. (43) Vatsaka fa¬
thered Vrika and other sons together with his wife
MisrakesI, a girl of heaven. Vrika with his wife
DurvaksI had sons that were headed by Taksa,
Puskara and Sala. (44) Samlka together with
SudamanI gave life to sons who were headed by
Sumitra and Arjunapala. Anaka together with his
wife Kamika brought two sons into the world who
were called Ritadhama and Jaya.
(45) The wives of Anakadundubhi [Vasudeva, see
also 21-23] were first of all DevakI and then Pau-
ravl, RohinI, Bhadra, Madira, Rocana and Ila. (46)
The sons who were begotten by Vasudeva in
RohinI were Krta, the eldest son and Bala, Gada,
Sarana, Durmada, Vipula, Dhruva and others. (47-
48) Bhuta the eldest son, Subhadra, Bhadrabahu,
Durmada and Bhadra belonged to the twelve sons
Pauravl gave birth to. Nanda, Upananda, Krtaka,
SOra and others were the sons of Madira, while
Kausalya [Bhadra] gave birth to only one son
named Kesl. (49) Vasudeva begot in Rocana the
sons Hasta, Hemangada and others. In Ila he begot
the sons with Uruvalka as the eldest one who were
the leading personalities of the Yadu dynasty. (50)
Anakadundubhi begot in Dhrtadeva one son: Vi-
prstha, while Prasama, Prasita and others were the
sons he had with Santideva, oh King. (51) With
Upadeva there were ten sons headed by Rajanya,
Kalpa and Varsa. Vasu, Hamsa and Suvamsa and
others were the six sons [Vasudeva had] with
Srldeva. (52) With his wife Devaraksita he also
62 Snmad Bhagavatam - The Story of the Fortunate One
gave life to nine sons of whom Gada was the first
one. With Sahadeva Vasudeva fathered eight sons.
(53-55) These sons headed by Sruta and Pravara
[or Pauvara], were of the same dharma as the
Vasus [they were their incarnations]. Vasudeva
begot in DevakI eight highly qualified sons:
KTrtiman, Susena, Bhadrasena, Riju, Sammardana,
Bhadra and [Bhagavan] Sankarsana, the serpent
controller [the ruler of the ego, see 3.26: 25]. The
eighth one to appear from them was the Lord in
person [Lord Krsna]. Subhadra [His sister], as you
know, is your so greatly fortunate grandmother, oh
King.
(56) Whenever and wherever there is a decline in
dharma and an increase of sinful activities, then, at
that time, the Supreme Lord, the Supreme Master
Hari, will manifest Himself [see B.G. 4: 7]. (57)
The Lord's compassion with the fallen souls is the
only reason for Him to take birth and engage in
action, oh great leader. He is the Original Master
in the Beyond, the Witness who is the Supreme
Self [see also B.G. 8: 4], (58) He mercifully en¬
deavors to put an end to the deluding influence of
material existence, to the maya of the [repeated]
birth, maintenance and death of the living entities,
so that they can attain their true self [so that they
can return home, back to Godhead, see B.G. 15: 7
and 13: 20-24]. (59) He strives to remove all the
great military forces from this world by making
the demoniac rulers who call themselves kings
march against each other [see also 1.11: 35, 3.3
and 7.9: 43], (60) The activities that the Supreme
Lord, the killer of Madhu, performed together
with Sankarsana [Balarama], are beyond the com¬
prehension of even the minds of the greatest con¬
trollers of enlightenment [Brahma and Siva], (61)
He displayed His pious activities just to show the
devotees His mercy and dispel the darkness of the
misery and lamentation of those who are born in
this age of Kali. (62) He whose ears are only once
gladdened by the truth of hearing with folded
hands about His glories - that are the best of all the
holy places -, is liberated from his strong desire
for karmic activities. (63-64) He who always en¬
deavored with the assistance of the praiseworthy
Kurus, Srinjayas, Pandavas, Bhojas, Vrsnis, And-
hakas, Madhus, SOrasenas and Dasarhas, pleased
human society with His affectionate smiles, His
instructions, His magnanimous, heroic pastimes
and His personal form that is so attractive in every
respect. (65) All men and women [of Vrindavana]
who could never get enough of the sight of His
face and forehead that are so brilliantly decorated
with the shark-shaped earrings in His beautiful
ears, they who imbibed His smiles of enjoyment
that are a never ending festival to the eye, all got
angry with their own eyes when they but blinked
[see also B.G. 7: 3]! (66) After taking birth He left
His father's house and brought prosperity to Vraja
[and Vrindavana], He killed many demons there,
He accepted thousands of fine women as His
wives and fathered hundreds of sons. He, the Su¬
preme Personality, was of worship with many sac¬
rificial ceremonies and expanded with that respect
for the Vedic rituals His glory among the people
[the householders, see also B.G. 4: 8]. (67) On the
battlefield [of Kuruksetra] He put an end to the
great burden on this earth of Kuril personalities by
arranging a quarrel among them. Under His super¬
vision all the profit-minded rulers were destroyed
to the occasion of which He declared [to Arjuna]
what in life would be the victory of conquering [of
being devoted, see Gita], Finally, after giving tran¬
scendental instructions to Uddhava [see 3.2, 3.4:
29, eleventh canto], He returned to His heavenly
abode.'
(Picture: family tree from Pururava up to Krsna)
Thus the ninth Canto of the Srimad Bhagava-
tam ends named: Liberation.
Translation: Anand Aadhar Prabhu,
http://bhagavata. 0 rg/c/ 8 /AnandAadhar.html
Production: the Filognostic Association of The
Order of Time, with special thanks to Sakhya DevT
DasI for proofreading and correcting the manu¬
script.
http://theorderoftime.com/info/guests-friends.html
Copyright: Creative Commons Attribution-
Noncommercial-Share Alike 3.0 Unported License
© 2010 Anand Aadhar: one must attribute to the
name Anand Aadhar and provide a link to the
website http://bhagavata.org; adaptation, upload¬
ing and printing is allowed for non-commercial
use and distributing the resulting work can only be
under the same or similar license to this one.
For the different copyrights of the pictures
see the chapter reference at the bottom of each
page at http://bhagavata.org. The Radha-Krsna
image on the front title page is by Indra Sharma.
Email from http://bhagavata.org/email.html.
Reference: For this original translation next to the
Monier Williams Sanskrit dictionary and the
ISKCON site vedabase.net, the Sastrl C.L. Gos-
wami version of the Gita Press has been used. The
source texts, audio read files and music to this
translation one can find following the links from:
http: //bhagavata .org /
For relevant links see the Srimad Bhagavatam
Treasury: http://bhagavata.org/treasury/links.html .
Krsna Dvaipayana Vyasadeva
SRlMAD BHAGAVATAM
(Bhagavata Purana)
The Story of the Fortunate One
Canto 10
Translated by Anand Aadhar
Third revised edition 12-06-2017
2 Srimad Bhagavatam - The Story of the Fortunate One
CANTO 10:
Summum Bonum
Introduction- 5
1: The Advent of Lord Krsna: Introduction- 7
2: Prayers by the Demigods for Lord Krsna in the Womb-11
3: The Birth of Lord Krsna-15
4: The Atrocities of King Kamsa-19
5: Krsna's Birth Ceremony and the Meeting of Nanda Maharaja and Vasudeva-21
6: The Killing of the Demon Putana-23
7: Krsna Kicks the Cart, Defeats Trinavarta and Shows Yasoda the Universe-26
8: The Name Ceremony, His Pranks and Again the Universe Within His Mouth-29
9: Mother Yasoda Binds Lord Krsna-34
10: The Deliverance of the Sons of Kuvera-35
11: A New Residence, the Fruit Vendor and Vatsasura and Bakasura Defeated-39
12: The Killing of the Demon Aghasura-42
13: Lord Brahma Steals the Boys and Calves-45
14: Brahma's Prayers to Lord Krsna-50
15: The Killing of Dhenuka, the Ass Demon and Poison in the River-55
16: Krsna Chastises the Serpent Kaliya-58
17: The History of Kaliya and Krsna Swallows a Forest Fire-63
18: Lord Balarama Slays the Demon Pralamba-65
19: Krsna Swallows Again a Forest Fire-67
20: The Rainy Season and Autumn in Vrindavana-68
21: The GopTs Glorify the Song of Krsna's Flute-71
22: Krsna Steals the Garments of the Unmarried GopTs-73
23: The Brahmin Wives Blesse-75
24: Krsna Defies Indra in Favor of the Brahmins, the Cows and Govardhana Hill-79
25: Lord Krsna Lifts Govardhana Hill-82
26: Nanda Recapitulates the Words of Garga Before the Puzzled Gopas-84
27: Lord Indra and Mother Surabhi Offer Prayers-85
28: Krsna Rescues Nanda Maharaja from the Abode of Varuna-87
29: The Rasa Play: Krsna Meets and Escapes the GopTs at Night-89
30: The GopTs Search for Krsna Who Disappeared with Radha-92
31: The Songs of the GopTs in Separation-96
Canto 10 3
32: Krsna Returns to the Gopls- 98
33: The Rasa Dance- 99
34: Sudarsana Delivered and Sankhacudha Killed-102
35: The Gopls Sing about Krsna as He Wanders in the Forest-105
36: The Bull Aristhasura Defeated and Akrura Sent by Kamsa-106
37: KesI and Vyoma Killed and Narada Eulogizes Krsna's Future-109
38: Akrura's Musing and Reception in Gokula-111
39: Krsna and Balarama Leave for Mathura-113
40: Akrura's Prayers-117
41: The Lords' Arrival in Mathura-119
42: The Breaking of the Sacrificial Bow-122
43: Krsna Kills the Elephant Kuvalayaplda-124
44: The Wrestling Match and the Killing of Kamsa-126
45: Krsna Rescues His Teacher's Son-129
46: Uddhava Spends the Night in Gokula Talking with Nanda-134
47: The GopI Reveals Her Emotions: The Song of the Bee-136
48: Krsna Pleases His Devotees-142
49: Akrura's Mission in Hastinapura-144
50: Krsna Uses Jarasandha and Establishes the City of Dvaraka-147
51: The Deliverance of Mucukunda-149
52: The Lords Leap from a Mountain and RukminI's Message to Lord Krsna-154
53: Krsna Kidnaps RukminI-157
54: RukmI's Defeat and Krsna Married-160
55: The History of Pradyumna-163
56: How the Syamantaka jewel Brought Krsna Jambavatl and Satyabhama-165
57: Satrajit Murdered, the Jewel Stolen and Returned Again-168
58: Krsna also Weds Kalindl, Mitravinda, Satya, Laksmana and Bhadra-170
59: Mura and Bhauma Killed and the Prayers of Bhumi-174
60: Lord Krsna Teases Queen RukminI-177
61: Lord Balarama Slays Rukml at Aniruddha's Wedding-181
62: Usa in Love and Aniruddha Apprehended-183
63: The Fever in Conflict and Bana Defeated-186
64: On Stealing from a Brahmin: King Nriga a Chameleon-189
65: Lord Balarama in Vrindavana and the Stream Divided-191
66: The False Vasudeva Paundraka and His Son Consumed by Their Own Fire-193
67: Balarama Slays the Ape Dvivida-196
68: The Marriage of Samba and the Kuru City Dragged Trembling of His Anger— 197
69: Narada Muni's Vision of Krsna in His Household Affairs-200
70: Krsna's Routines, Troubles and Narada Pays Another Visit-203
4 Srimad Bhagavatam - The Story of the Fortunate One
71: The Lord Travels to Indraprastha on the Advice of Uddhava-207
72: Jarasandha Killed by Bhlma and the Kings Freed-209
73: Lord Krsna Blesses the Liberated Kings-212
74: The Rajasuya: Krsna Number One and Sisupala Killed-214
75: Concluding the Rajasuya and Duryodhana Laughed at-217
76: The Battle Between Salva and the Vrsnis-220
77: Salva and the Saubha fortress Finished-222
78: Dantavakra Killed and Romaharsana Slain with a Blade of Grass-224
79: Lord Balarama Slays Balvala and Visits the Holy Places-226
80: An Old Brahmin Friend Visits Krsna-228
81: The Brahmin Honored: Lord Krsna the Godhead of the Brahmins-231
82: All Kings and the Inhabitants of Vrindavana on Pilgrimage Reunite with Krsna—234
83: Draupadl Meets the Queens of Krsna-237
84: Vasudeva of Sacrifice to the Sages at Kuruksetra Explaining the Path of Success—240
85: Lord Krsna Instructs Vasudeva and Retrieves Devakl's Sons-244
86: Arjuna Kidnaps Subhadra, and Krsna Instructs Bahulasva and Srutadeva-248
87: The Underlying Mystery: Prayers of the Personified Vedas-251
88: Lord Siva Saved from Vrikasura-256
89: Visnu the Best of the Gods and the Krsnas Retrieve a Brahmin's Sons-258
90: The Queens Play and Speak and Lord Krsna's Glories Summarized-262
Canto 10 5
Introduction
This book tells the story of the Lord and His in¬
carnations since the earliest records of Vedic his¬
tory, the history of the original culture of knowl¬
edge of India. It is verily the Krsna 'bible' [in San¬
skrit called a samhita ] of the Hindu universe. The
Bhagavad Gita relates to this book like the sermon
on the mountain by Lord Jesus relates to the full
Bible. It has about 18.000 verses contained in 335
chapters and consists of 12 subdivisons of books
that are called Cantos. These books together tell
the complete history of the Vedic culture and
cover the essence of the classical collections of
stories called the Puranas. This specific collection
of Vedic stories is considered the most important
one of all the great eigtheen classical Puranas of
India. It includes the cream of the Vedic knowl¬
edge compiled from all the Vedic literatures as
also the story of the life of Lord Krsna in full
(Canto 10). Lord Krsna constitutes a watershed in
the history between the old Vedic culture and the
'modem' political culture in which the rule of state
no longer automatically is led by the spiritual or¬
der. The book tells the story of His birth, His
youth, all His wonderful proofs of His divine na¬
ture and His superhuman feats of defeating all
kinds of demons up to the great Mahabharat war at
Kuruksetra. In this war the Vedic culture fell down
to be replaced by the fragmented relighiosity we
these days call Hinduism. This leading Purana also
called the 'perfect Purana', is a brilliant story that
has been brought to the West by SrTla A.C. Bhak-
tivedanta Swami Prabhupada, a Caitanya
Vaishnava, a bhakti (devotional) monk of Lord
Visnu [the name for the transcendental form of
Lord Krsna]. He undertook the daring task of en¬
lightening the materialist westerners, the advanced
philosophers and theologians, in order to help
them to overcome the perils and loneliness of im-
personalism and the philosophy of emptiness.
For the translation the author of this internet ver¬
sion has consulted the translations of C.L Gos-
wami. M.A., Sastrl (from the Gita Press, Go¬
rakhpur), the parampara [disciplic succession]
version of SrTla Visvanatha Cakravarti Thakura
and the later version of this book by SrTla A.C.
Bhaktivedanta Swami Prabhupada. The latter
translators as acaryas [guru teaching by example]
of the age-old Indian Vaishnava tradition are rep¬
resentatives of a culture of reformation of the de¬
votion for God or bhakti, the way it has been prac¬
ticed in India since the 16th century. This reforma¬
tion asserts that the false authority of the caste sys¬
tem and single dry book knowledge is to be re¬
jected. Sri Krsna Caitanya, also called Caitanya
Mahaprabhu (1486-1534), the avatara [an incar¬
nation of the Lord] who heralded this reform, re¬
stored the original purpose of developing devotion
unto the person of God and endeavored in particu¬
lar for dissemination of the two main sacred scrip¬
tures expounding on that devotion in relation to
Krsna as the Supreme Personality of Godhead.
These scriptures are the Bhagavad Gita and this
Bhagavata Purana, that is also called the Srlmad
Bhagavatam, from which all the Vaishnava
acaryas derived their wisdom for the puipose of
instruction and the shaping of their devotion. The
word for word translations as also the full text and
commentaries of this book were studied within
and without the Hare Krsna temples where the
teaching of this culture takes place. The purpose of
the translation is first of all to make this glorious
text available to a wider audience over the Inter¬
net. Since the Bible, the Koran and numerous
other holy texts are readily available, the translator
meant that this book could not stay behind on the
shelf of his own bookcase as a token of material
possessiveness. When we started with this en¬
deavor in the year 2000 there was no proper web
presentation of this book. Knowledge not shared is
knowledge lost, and certainly this type of knowl¬
edge, which stresses the yoga of non-
possessiveness and devotion as one of its main
values could not be left out. The version of Swami
Prabhupada is very extensive covering some 2400
pages of plain fine printed text including his com¬
mentaries. And that were only the first ten Cantos.
The remaining two Cantos were posthumously
published by his pupils in the full of his spirit. I
thus was faced with two daring challenges: one
was to concatenate the text or make a readable
running narrative of the book that had been dis¬
sected and commented to the single word and the
6 Srimad Bhagavatam - The Story of the Fortunate One
second challenge was to put it into a language that
would befit the 21st century with all its modem
and postmodern experience and digital progress of
the present cultural order of the world, without
losing anything of its original verses. Thus another
verse to verse as-it-is translation came about in
which Visvanatha's, Prabhupada's and Sastrl's
words were pruned, retranslated and set to the un¬
derstanding and realization of today. This realiza¬
tion in my case originated directly from the disci-
plic line of succession of the Vaishnava line of
acaryas as also from a realization of the total field
of indian philosophy of enlightenment and yoga
discipline as was brought to the West by also non-
Vaishnava gurus and maintained by their pupils.
Therefore the author has to express his gratitude to
all these great heroes who dared to face the ada¬
mantine of western philosophy with all its doubts,
concreticism and skepticism. Especially the pupils
of Prabhupada, members of the renounced order
(; sannydsTs ) who instructed the author in the inde¬
pendence and maturity of the philosophy of the
bhakti-yogis of Lord Caitanya need to be men¬
tioned. I was already initiated in India by a non-
Vaishnava guru and have been given the name of
Swami Anand Aadhar ('teacher of the foundation
of happiness'). That name the Krsna community
converted into Anand Aadhar Prabhu ('master of
the foundation of happiness') without further
ceremonies of Vaishnava initiation (apart from a
basic training). With the name Anand Aadhar I am
a withdrawn devotee, a so-called vanciprcista, who
does his devotional service independently in the
silence and modesty of his local adaptations of the
philosophy.
In most cases the word for word translations and
grammatical directions of Srlla A.C. Bhak-
ti vedanta Swami Prabhupada/ISKCON,
Visvanatha Cakravarti Thakura and C.L. Gos-
wami. M.A., Sastrl have been followed as they
were used in their translations and I have checked
them with the help of the Monier-Williams San¬
skrit Dictionary [see the file of the terms used]. In
footnotes and between square brackets [ ] some¬
times a little comment and extra info is given to
accommodate the reader when the original text is
drawing from a more experienced approach. On
the intemetsite bhagavata.org of this book, my
version refers to the version of Prabhupada that is
linked up at each verse together with my own pre¬
vious version so that it is possible to retrace at any
moment what I have done with the text. This is in
accordance with the scientific tradition of the
Vaishnava community.
For the copyright on this translation the so-called
Creative Commons Attribution Noncommercial-
Share Alike 3.0 Unported License has been cho¬
sen. This means that one is free to copy, distribute
and alter the text on the condition of attribution
(refer to the name of Anand Aadhar and to my
website address bhagavata.org), that the resulting
work can only be distributed under the same or
similar license to this one and that one cannot use
the text for commercial puiposes. Lor all other
usage one will have to contact the translator.
With love and devotion,
Anand Aadhar Prabhu,
Enschede, The Netherlands, April 17, 2012.
Canto 10 7
Hoofdstuk 1
The Advent of Lord Krsna: Introduc¬
tion
(1) The honorable king said: 'Your Lordship ex¬
tensively described both the dynasties of the kings
of the sun god and the moon god as also the most
wonderful deeds of their members [*]. (2) Please
describe to us the heroic acts of Lord Visnu who
[together with His plenary expansion Sankarsana
in the form of Baladeva] appeared as an incarna¬
tion in [two] different parts in the line of the most
dharmic and virtuous Yadus whom you also de¬
scribed to us, oh best of the munis. (3) Be so kind
to tell us all about the actions of the Supreme
Lord, the Soul of the Universe, the Cause of the
Manifestation, after He descended in the Yadu dy¬
nasty. (4) [By the disciplic succession or the
parampara ] listening to the pleasing vibrations of
the glorification of the Lord Praised in the Verses,
constitutes the proper medicine for the mind to be
released from the material disease of its desires.
Unless he is a killer of animals, a person by listen¬
ing to and voicing such descriptions can become
free [from the falsehood. See also B.G. 2: 44]. (5-
7) My grandfathers [the Pandavas] in the past,
when they on the battlefield were fighting with
imperishable warriors like Devavrata [Bhlsma]
and other great commanders who were like tim-
ingilas [shark-eaters], crossed in the boat that He
is as easily the so very difficult to overcome ocean
of Kaurava soldiers as one steps over a calf s hoof
print. This body of mine, the only seed left of the
Kurus and Pandavas, was scorched by Asvat-
thama's weapon when I resided in the womb of my
mother, but was by Him holding the cakra in His
hand protected because she sought His protection
[1.8: 11 and 1.12: 7]. Oh man of learning, please
describe the glories of the Lord who by His own
potency appeared as a normal human being, of the
Giver of Death and Eternal Life so one says, He
who is manifesting in physical forms bound to
Time, of Him the Original Person who is present
both inside and outside of all the embodied beings.
(8) We know from you about Balarama, who is
Sankarsana, that He is the son of Rohinl. How
could He without assuming another body be con¬
nected with the womb of DevakI? (9) Why did
Mukunda, the Supreme Lord move from the house
of His father to [the house of Nanda in] Vraja and
where did He, the Master of the devotees, live
with His relatives? (10) What did He do when He
lived in Vraja and when He resided in the city of
Mathura? Why did He, the killer of KesI, kill His
uncle Kariisa, His mother's brother? Was that not
something contrary to the scriptures? (11) For how
many years did He who assumed a human body,
live with the Vrsnis and how long did He live in
the city of the Yadus [Dvaraka]? How many wives
did the Master have? (12) Oh sage, you know eve¬
rything. You are the one to tell us about Lord
Krsna's activities. Please describe this all in detail
to me so full of faith and surrender, and everything
there is more to say. (13) Now that I drink the nec¬
tar of the talks about the Lord that emanate from
your lotus mouth, it is not even difficult to bear the
hunger [of my fasting] or my forsaking of water.'
(14) Suta [see 1.1] said: "Oh son of Bhrgu [Sau-
naka], after the mighty son of Vyasa, the purest of
all devotees, had heard his pious questions, the
devotee of Visnu paid his respects and began to
describe the topics of Krsna that put an end to the
darkness of Kali-yuga [compare 1.7: 2-8]. (15) Sri
Suka said: 'Oh best of the wise kings, because of
your lasting attraction for the stories about
Vasudeva [Krsna as the son of Vasudeva], your
intelligence has developed a firm determination.
(16) The way the world is purified by the [Ganges]
water that flows from His toes [5.17: 1], the three
persons of the speaker, the inquirer and the one
attending are purified by questions concerning the
stories about Vasudeva. (17) When mother earth
was overcome by an unbearable burden of count¬
less numbers of conceited Daitya military forces
[9.24: 67] and their so-called nobles, she [one day]
went to Lord Brahma to take shelter. (18) Assum¬
ing the form of a cow she greatly distressed weep¬
ing piteously appeared before the Almighty One
[see also 1.16: 18] and submitted her complaints.
(19) Lord Brahma with understanding for her pre¬
dicament thereupon together with her, the godly
ones and the Three-Eyed One [Lord Siva] ap¬
proached the shore of the milk ocean [wherein
Visnu resides, see also 8.7: 41], (20) Reaching
8 Snmad Bhagavatam - The Story of the Fortunate One
there they fully attentive with the help of the
[Purusa-sOkta] hymns worshiped the Original Per¬
son, the Supreme Personality, the God of Gods
and Master of the Universe who takes care of all.
(21) The lord of the Veda [Brahma] heard in his
trance a vibration of words in the sky [see also
1.1: 1]. Fie said to the servants of the three worlds,
the demigods: 'Hear further from me about the
order of the Original Person, oh immortal souls.
Execute these instructions immediately, do not
delay. (22) Before we came here the Personality of
Godhead knew already about the distress of
mother earth. He will expand Himself in the fam¬
ily of the Yadus by means of your good selves tak¬
ing birth as His parts. Thus you should live on
earth for as long as He, the Lord of Lords, needs
to diminish the burden of the planet through His
own potency of Time. (23) The Supreme Lord, the
original transcendental person, will personally
appear in the house of Vasudeva and also wants all
the wives of the demigods to take birth to please
Him. (24) Before Lord Vasudeva appears first the
part of Hari known as the fully independent An-
anta with the thousands of hoods [Sankarsana, see
also 5.25] will appear [as Baladeva] with the de¬
sire to please [Him]. (25) By the Master being or¬
dered to appear and to manage His affairs [the
grace of Visnu known as the female incarnation of
His potency called] Visnu-maya will also appear
together with all her different potencies, she who
is as good as the Supreme Lord Himself and who
captivates all the worlds [see also B.G. 9: 12 &
13].'
(26) Sri Suka said: 'After thus having pacified
mother earth with sweet words and having in¬
formed the immortals, the supreme master of the
founding fathers returned to his supreme abode.
(27) In the past SOrasena the king of the Yadus
[see 9.23: 27] lived in the city of Mathura from
where he ruled the different districts Mathura and
SOrasena. (28) Mathura, the city intimately con¬
nected to the Supreme Lord Hari, from that time
on was the capital for all the kings of Yadu [see
also the bhajan Savarana Sri Gaura Mahima], (29)
It was in that place that one day the divine charac¬
ter of Vasudeva, after having married DevakI, to¬
gether with his bride mounted a chariot to return
home. (30) Karhsa, the son of Ugrasena held, in
order to please his sister for the occasion, the reins
of the horses in the midst of thousands of golden
chariots. (31-32) When she left home king De-
vaka, who was fond of his daughter, had given a
dowry of four hundred elephants with golden gar¬
lands, ten thousand horses together with eighteen
hundred chariots and a hundred young and attrac¬
tive maidservants complete with jewelry. (33) My
dearest King, when they departed conch shells,
bugles, drums and kettledrums vibrated in concert
to wish the bride and bridegroom all the best. (34)
Being on their way, a voice from beyond ad¬
dressed Karhsa who held the reins: 'The eighth
child of this girl you are carrying with you, oh
fool, will put an end to your life!'
(35) Thus being addressed he, who mischievous
and sinful in the past had degraded the Bhoja fam¬
ily, took up a sword against his sister and grabbed
her by her hair with the intention to kill her. (36)
In order to pacify him who was ready to commit
such a heinous and shameless crime, Vasudeva,
that greatly fortunate soul addressed him. (37) Sri
Vasudeva said: 'A man of so many praiseworthy
qualities, such a brilliant star among the heroic
Bhojas like you, how can you kill your own sister,
a woman, especially at the time of her marriage
[see also 1.7: 53-54]? (38) Death is included with
the body that was born. Whether one dies today or
in a hundred years, ultimately every living being is
sure to die [see also B.G. 2: 27-28], (39) When the
body has to return to the five elements the in¬
dweller automatically according to his own karma
receives a new body upon abandoning the old one.
(40) The way a person as he walks changes from
one foot to the other and the way a caterpillar on a
plant [moves from one leaf to another], a living
being likewise has to experience the consequences
of his karma [see also B.G. 2: 22 and 2: 13], (41)
Just as one in a dream, being endowed with the
qualities of a material body, is subjected to that
what the mind is thinking and one's consciousness
is fully absorbed by that what one hears and sees,
one is the same way forgetful in one's present
body [about the body and karma acquired in a
previous life, see also 4.29: 60-79 and 5.26], (42)
The mind, impelled by fate and deliberation
moves from one position to the next so that the
Canto 10 9
embodied soul, after the demise of its physical
frame, obtains a birth and arrives at a [new] body
in accordance with the material quality [and the
evolution] he was experiencing [B.G. 13: 22, 14:
14-15 and 6: 34-35]. (43) The way the reflection
of the luminaries, as one may observe them in wa¬
ter or other liquids that are moved by the wind,
offers distortions in different shapes, the person,
the living entity, likewise in the situation that was
created by his own imaginative power in associa¬
tion with the gunas [the world with its changing
qualities], gets bewildered depending his attach¬
ments [to different bodies or distortions of his
form. See also 5.5: 4 and B.G. 9: 12-13, 12: 5].
(44) Therefore everyone to the interest of his own
welfare [and good rebirth] should not harm any¬
body, for the evil-doer has to live in fear for others
himself [the 'golden rule']. (45) This innocent
woman, your younger sister, completely depends
on you like she was your own daughter - do not
kill her. She means good to you and she deserves
your care and compassion!'
(46) Sri Suka said: 'He without pity, could by
these attempts of good advise not be stopped or
pacified, oh son of Kuru, for he followed the
course of the man-eaters [the Raksasas]. (47) See¬
ing his determination Vasudeva thought deeply
about how he, with this immediate threat of death.
could hold him back and thus he came up with the
following alternative. (48) [He thought:] 'An intel¬
ligent person should, as long as he is in control of
his mental and physical faculties, ward off death,
but when someone is faced with the inevitability
of death, this rule does not apply. (49-50) If I
promise to deliver my sons to this man of doom, I
might set my innocent DevakI free. Perhaps I don't
get any sons or maybe he will die beforehand.
That might happen or the contrary. Who knows
what fate has in store for us? That is difficult to
say. Even though the threat remains hereafter, I, at
least for the moment, may avert her death. (51)
When a piece of wood for some reason escapes
from a fire, that is decided by providence and
nothing else. Even so one cannot determine why a
living being assumes or abandons a [particular]
body.' (52) After contemplating this way to the
best of his ability, the God-fearing man paid the
sinner his obeisances and submitted the proposal
to him with the greatest attention. (53) With a big
lotus-like smile on his face but with anxiety and
sorrow in his heart he then spoke to the cruel
hearted, shameless man. (54) Sri Vasudeva said:
'You have, according to what the voice from
heaven vibrated, nothing to fear from DevakI in¬
deed. Her sons gave rise to your anxiety and I'll
deliver them therefore all to you.'
10 Snmad Bhagavatam - The Story of the Fortunate One
(55) Sri Suka said: 'Karhsa understanding the es¬
sence of what he said was for the time being
stopped from killing his sister. With him more at
ease, Vasudeva then was happy to come home
[unharmed]. (56) Thereafter in due course of time
DevakI, the mother of all divinity [see 4.31: 14
and B.G. 10: 2], year after year gave birth to in¬
deed [as said in 9.24: 53-55] eight sons and a
daughter. (57) Most afraid to break his promise
Anakadundubhi [or Vasudeva, see 9.24: 28-31]
with great pain handed his first born baby,
Klrtiman, over to Karhsa. (58) What would be too
painful for a saint, on what would a sage depend,
what would be forbidden to a bad person and what
would for someone holding on to the soul be too
hard to forsake? (59) Oh King, when Karhsa saw
that Vasudeva was equanimous, truthful and cer¬
tain of himself, he satisfied about that with a grin
on his face said: (60) 'You can take this child back,
my fear does not concern him, my death was pre¬
dicted from the eighth pregnancy you have with
your wife.'
(61) 'Very well' Anakadundubhi said, took his son
back and left without attaching too much value to
the words of that untruthful character lacking in
self-control. (62-63) Oh scion of Bharata, begin¬
ning with Nanda [Krsna's foster father] all the in¬
habitants of Vraja, all the cowherds and their
wives as also all the Vrsnis beginning with
Vasudeva and DevakI and the Yadu women, in
truth were gods from heaven indeed. And also the
relatives, friends and well-wishers following
Karhsa were of that nature [see also verse 22 and
B.G. 6: 41-42], (64) This was all communicated to
Karhsa by the all-powerful Narada [**] who paid
him a visit in order to tell him that all the Daityas
who burdened the earth were going to be killed
[see verse 17 and also 9.24: 56]. (65-66) After the
rsi had left Karhsa thought that all the Yadus were
divine and that therefore any child born from De¬
vakI could be Visnu. He thus in fear of his own
death arrested Vasudeva and DevakI, confined
them at home in shackles and killed one after the
other each of their newborn sons not knowing
whether it would be the 'Never-born' Lord or not
Canto 10 11
[***]. (67) Kings like him who on this earth are
driven by animalistic pleasures and greed, usually
put to death mothers, fathers, brothers, friends or
anyone else. (68) He had understood [from
Narada] that he in a previous life as the great As-
ura Kalanemi personally had been killed by Visnu
[see 8.10: 56], Therefore he, bom again in this
world, became an enemy of the Yadu dynasty [that
carried the blessings of Visnu]. (69) He, the al¬
mighty ruler subdued [and imprisoned] his own
father Ugrasena, the king of the Yadus, Bhojas and
Andhakas, so that he could enjoy the states of
SOrasena all by himself.'
*: To recall what was described in the previous
chapters: Lord Rama appeared in the surya-vamsa
of Iksvaku or sun dynasty and Lord Krsna ap¬
peared in the candra-vamsa or moon dynasty.
**: An additional verse in this chapter of Srlmad
Bhagavatam is accepted by the Madhvacarya-
sampradaya, represented by Vijayadhvaja Tlrtha.
The verse is as follows:
atha karhsam upagamya
narado brahma-nandanah
ekantam upasangamya
vakyam etad uvaca ha
Word-for-word:
atha : in this way; karhsam.'. unto Karhsa; upaga-
mya: after going; naradah: the great sage Narada;
brahma-nandanah'. who is the son of Brahma;
ekantam upasangamya: after going to a very soli¬
tary place; vakyam : the following instruction; etat:
this; uvaca: said; ha: in the past.
Translation:
"Thereafter, Narada, the mental son of Lord
Brahma, approached Karhsa and, in a very solitary
place, informed him of the following news."
***: SvamI Prabhupada comments: 'Formerly an
Asura named Kalanemi had six sons, named
Hamsa, Suvikrama, Kratha, Damana, Ripurmar-
dana and Krodhahanta. They were known as the
Sad-garbhas, or six Garbhas, and they were all
equally powerful and expert in military affairs.
These Sad-garbhas gave up the association of Hi¬
ranyakasipu, their grandfather, and underwent
great austerities to satisfy Lord Brahma, who,
upon being satisfied, agreed to give them whatever
benediction they might desire. When asked by
Lord Brahma to state what they wanted, the Sad-
garbhas replied: "Dear Lord Brahma, if you want
to give us a benediction, give us the blessing that
we will not be killed by any demigod, Maha-roga,
Yaksa, Gandharva-pati, Siddha, Carana or human
being, nor by great sages who are perfect in their
penances and austerities." Brahma understood
their purpose and fulfilled their desire. But when
Hiranyakasipu came to know of these events, he
was very angry at his grandsons. "You have given
up my association and have gone to worship Lord
Brahma" he said, "and therefore I no longer have
any affection for you. You have tried to save your¬
selves from the hands of the demigods, but I curse
you in this way: Your father will take birth as
Karhsa and kill all of you because you will take
birth as sons of Devakl." Because of this curse, the
grandsons of Hiranyakasipu had to take birth from
the womb of Devakl and be killed by Karhsa, al¬
though he was previously their father. This de¬
scription is mentioned in the Hari-vamsa, Visnu-
parva, Second Chapter. According to the com¬
ments of the Vaishnava-tosanI, the son of Devakl
known as Klrtiman was the third incarnation. In
his first incarnation he was known as Smara and
was the son of Marlci, and later he became the son
of Kalanemi. This is mentioned in the histories.'
Hoofdstuk 2
Prayers by the Demigods for Lord
Krsna in the Womb
(1-2) Sri Suka said: 'Under the protection of the
mighty king of Maghada, Jarasandha [see 9.22: 8],
there was with the assistance of characters like
Pralamba, Baka, CanOra, Tmavarta, Aghasura,
Mustika, Aristha, Dvivida, POtana, KesI, Dhenuka
and Asura kings like Bana, Bhaumasura and more
of those, a systematic persecution of the kings of
Yadu. (3) Being harassed they sought shelter in the
countries of the Kurus, the Pancalas, the Kekayas,
12 Snmad Bhagavatam - The Story of the Fortunate One
the Salvas, the Vidharbas, the
Nisadhas, the Videhas and the
Kosalas. (4-5) Some of their rela¬
tives though followed the policy of
the son of Ugrasena [Kaihsa].
When Kamsa had killed six of the
children born from DevakI, the
seventh one, a plenary expansion
of Visnu who was celebrated with
the name Ananta, therefore as an
embryo in the womb of DevakI
gave rise to both pleasure and sor¬
row. (6) When the Supreme Lord
who is also the Supersoul of each
living being [see also B.G. 10: 11],
learned about the fear for Kamsa
of the Yadus who had accepted
Him as their refuge, He instructed
His spiritual potency [Yoga-maya]
as follows: (7) 'Oh Devi so good
for all living beings, please go to
Vraja, that beautiful place with her
cowherds and cows, where RohinI
and the other wives of Vasudeva in
seclusion, out of fear for Kamsa,
are living in the cowherd commu¬
nity [the gokula ] of Nanda. (8) In
the womb of DevakI there is the
embryo known as [Ananta-] Sesa
who is a plenary expansion of Me.
Take care of a smooth transition
from her womb to the womb of
RohinI [*]. (9) At that time I with
all My different parts [with My full potency] will
become Devakl's son, oh all-auspicious one.
Meanwhile you will appear as the daughter of
Yasoda, the wife of Nanda. (10) The people [the
saktas as opposed to the Vaishnavas] will worship
you with incense in different forms of sacrifice as
being the best Goddess for all desires, for you with
bestowing your blessings fulfill every wish. (11-
12) Depending on the place on earth [**] you will
be celebrated with different names like Durga,
Bhadrakali, Vijaya, Vaisnavl, Kumuda, Candika,
Krsna, Madhavl, Kanyaka [or Kanya-kumarl],
Maya, NarayanI, IsanI, Sarada and Ambika [***].
(13) Because He changes wombs [from DevakI to
the womb of RohinI] the people of the world will
address Him with the name Sankarsana, because
He brings pleasure to the people [of
Gokula] He will be called Rama and
because of His great physical strength
He will be named Balabhadra.'
(14) Thus being instructed by the
Supreme Lord she accepted His words
with the mantra 'Om'. After next cir¬
cumambulating Him she went away to
execute exactly what was told [com¬
pare B.G. 16: 24], (15) When Devakl's
embryo owing to the slumber of yoga
[raised by Yoga-maya, see B.G. 2: 69]
was transferred to RohinI, everyone
lamented: 'Alas, the baby is lost'
[thinking it was a miscarriage]. (16)
The Supreme Lord, the Soul of All
who always puts an end to the fear of
His devotees, then with His full po¬
tency entered the mind of Vasudeva
[see also 3.2: 15]. (17) Carrying
[within] the effulgent shelter of the
Original Personality, Vasudeva shone
like the sun and thus for everyone be¬
came difficult to behold or approach.
(18) He, the Blessing of the Complete
Universe who is Infallible in All His
Parts, was thereafter by the son of
Surasena [Vasudeva] in full trans¬
ferred from mind to mind to his devT
[DevakI] so that she, preserving the
Supreme Soul and Cause of all
Causes, bloomed of happiness like the
eastern sky. (19) DevakI with in her womb the
Sustainer of All the Universes, could, being con¬
fined in the Bhoja house like the flames of a cov¬
ered fire or like the knowledge of a man unable to
express himself, not freely radiate her light [****].
(20) But Karhsa saw how she, radiating with the
beauty of having the Invincible One within her
womb, cleared the entire atmosphere with her bril¬
liant smiles. He said to himself: 'The one who now
has entered the womb of DevakI must be the Lord
who is going to kill me. She never before looked
like this! (21) What should I do now, not to ne¬
glect my self interest? I assume that the Example
of Virtue will not give up His ways. The killing of
a woman, my sister, especially when she is preg¬
nant, will for ever tarnish my fame and opulence
Canto 10 13
and will shorten my life span. (22)
That person is dead being alive who
lives his life with much cruelty. When
the body is finished everyone will
condemn him. He with his physical
concept of life [see also 7.5: 30 and
5.5: 5 and B.G. 16: 18-21] certainly
will enter the deepest darkness [And-
hatama, see also 3.20: 18 and 5.26:
9].'
(23) Thus contemplating the ghastly
idea of killing [the mother] he re¬
frained from it and kept himself under
control. Persisting in enmity he
awaited the moment that the Lord
would take birth. (24) Whether he sat
or lay down, wherever he was, he ate,
he walked or went, he [filled with
hatred] thought about Hrslkesa, the
Lord of the Senses. He meant the en¬
tire world to him. (25) But Lord
Brahma and Lord Siva assembled
there together with the sages, Narada
and other divine personalities and
their followers in order to please Him,
the Strongest Man of All, with
prayers: (26) 'You are the truth of the
vow [see 9.24: 56 and B.G. 9: 22], the
truth of the Supreme and the truth of
the threefoldness [of e.g. the past,
present and future]. You are the
source of all truth who pervades all
truths, You are the truth of everything that is held
true, the original truth of each truth that meets the
eye and the truth of all that pertains to the Su¬
preme Soul of You whom we offer our full surren¬
der. (27) The original tree [of this universe, our
body], in which one finds two birds [the soul and
the Supersoul], is one in its dependence [on mat¬
ter] , is two in its fruits [of happiness and grief], is
three in its roots [the three modes], is four in its
tastes [the purusarthas, the civil virtues], is five in
its knowing [by the senses], is six in its conditions
[of lamentation, illusion, old age, death, hunger
and thirst], is seven in its layers ['the bark' or the
kosas, the different bodies], is eight in its branches
[the elements, mind, intelligence and ego], is nine
in its apertures and is ten in its foliage [or the ten
airs, see 7.15: 42], (28) You as the One
and All are the Original Source of this
visible universe [this tree]. You are the
mercy [the conservation] when we are
thrown in despair [meet destruction].
Those whose intelligence is covered
by Your maya and miss the vision of
the devotees and scholars, cannot see
You behind the diversity. (29) For the
sake of every living being, moving or
not moving, You watch over the soul
and beatitude in assuming all sorts of
forms consisting of pure goodness that
bring transcendental happiness to the
virtuous ones and time and again put
an end to those who are wicked. (30)
Fully engaged in a constant meditation
upon You as the abode of the complete
consciousness, oh Lotus-eyed Lord,
by that one-pointedness as practiced
by the greatest one gets on board of
the boat of Your lotus feet that reduces
the great ocean of nescience to [the
size of] a calfs hoof print [compare
10.1: 5-7]. (31) Once they personally
have crossed the so difficult to pass
ocean of darkness, oh Light of the
World, they [the experienced devo¬
tees] who because of Your mercy for
the truth loving ones are full of good¬
will [to help], leave behind the boat
[the method] of Your lotus feet in this
world [see also B.G. 6: 44]. (32) All
others who neglect Your feet, oh Lotus-eyed One,
are caught in an illusion of being liberated and
have bereft of You an impure intelligence. Even
though they are successful in severe practices [of
penance and such] they from their elevated posi¬
tion fall down again back into the material world
[see also B.G. 8: 15-16 and 5.6: 11], (33) They
who follow You in devotion, oh Madhava, unlike
the non-devotees do not fall away from the path.
Because they are fully attached to You they are
protected by You and move without fear over the
heads of those who march against them, oh Master
[see also 1.5: 17 and B.G. 18: 78]. (34) For the
purpose of maintaining [Your rule] Your Lordship
existing beyond the modes, assumes a form for the
benefit and welfare of all embodied souls, so that
14 Snmad Bhagavatam - The Story of the Fortunate One
human society in accordance with the Veda, by
[bhakti-]yoga and penance being absorbed in Your
worship, may be of sacrifice [see also B.G. 3: 9 &
18: 3], (35) How could we have arrived at Your
wisdom that drives away the ignorance, if the pu¬
rity of existence, oh Source of the World, would
not be this constancy of You [being present]? The
ignorance is completely vanquished when that
quality of Yours is awakened by Your Lordship
manifesting Yourself and for that there is no alter¬
native. (36) Oh Lord on the path of the words and
assumptions of those who look after the mind only
[the impersonal intellect] Your name, form, quali¬
ties and actions cannot be ascertained. You are
only realized when one [actually] puts Your name
and form into practice [with ceremony and song;
see also 1.3: 37-38, 4.18: 5, 7.15: 58 and B.G. 6:
24 & 18: 55]. (37) Constantly hearing, reciting,
remembering and contemplating Your auspicious
names [see 7.5: 23-24] and forms, he who is of an
undivided attention in service at Your lotus feet no
longer is capable of losing himself in the material
world [see also 6.17: 28-31], (38) In having this
planet earth as the place of Your feet oh Lord, it is
our fortune to see the Asura burden removed by
You. Due to the causeless mercy of Your manifes¬
tation as the Controller of All, we may enjoy the
fortune of witnessing both in heaven and on earth
the marks of Your transcendentally decorated lotus
feet [the conch, the lotus, the club and the disc].
(39) For You who directs our lives there exists
[actually] no such thing as being born [or dying].
However, it suffers no doubt that the cause of
one's being bom cannot exist without the pleasure
[of Your liberating pastimes]. You after all are
with the being bom, maintaining and dying of us
normal souls - which is arranged by the external
energy - our safe haven against all fear. (40) In
the form of a fish, a horse, a tortoise, a lion, a
boar, a swan [or self-realized sage], a king and as
a man of learning among the God-fearing ones
[like Lord Vamana] Your Lordship has appeared
as avataras. Now please save us and the three
worlds, oh Controller, diminish the earth's burden,
oh best of the Yadus, we dedicate all our prayers to
You [see also 1.3], (41) [and towards Devakl they
prayed:] To our fortune, oh mother, the Supreme
Personality with all His energies can now be seen
in your womb. The Supreme Lord is full of mercy
for everyone. Fear therefore never the master of
the Bhojas [Karnsa] who wishes to be killed by
Him, the protector of the Yadu dynasty who will
become Your son.'
A
(42) Sri Suka said: 'After thus having offered their
prayers unto the Original Personality whose form
is Transcendental, all the demigods lead by
Brahma and Siva returned to their abodes.'
*: SvamI Prabhupada comments: 'Symbolically,
mother DevakT's constant fear of Karnsa was puri¬
fying her. A pure devotee should always fear mate¬
rial association, and in this way all the Asuras of
material association will be killed, as the $ad-
garbhasuras were killed by Karnsa. It is said that
from the mind, Marlci appears. In other words,
Marlci is an incarnation of the mind. Marlci has
six sons: Kama, Krodha, Lobha, Moha, Mada and
Matsarya (lust, anger, greed, illusion, madness and
envy). The Supreme Personality of Godhead ap¬
pears in pure devotional service. This is confirmed
in the Vedas: bhaktir evainam darsayati. Only
bhakti can bring one in contact with the Supreme
Personality of Godhead. The Supreme Personality
of Godhead appeared from the womb of Devakl,
and therefore Devakl symbolically represents
bhakti, and Karnsa symbolically represents mate¬
rial fear. When a pure devotee always fears mate¬
rial association, his real position of bhakti is mani¬
fested, and he naturally becomes uninterested in
material enjoyment. When the six sons of Marlci
are killed by such fear and one is freed from mate¬
rial contamination, within the womb of bhakti the
Supreme Personality of Godhead appears. Thus
the seventh pregnancy of Devakl signifies the ap¬
pearance of the Supreme Personality of Godhead.
After the six sons Kama, Krodha, Lobha, Moha,
Mada and Matsarya are killed, the Sesa incarna¬
tion creates a suitable situation for the appearance
of the Supreme Personality of Godhead. In other
words, when one awakens his natural Krsna con¬
sciousness, Lord Krsna appears. This is the expla¬
nation given by Srlla Visvanatha CakravartI
Thakura.'
**: The names by which MayadevI is known in
different places have been listed by Vallabhacarya
Canto 10 15
as follows. In Varanasi she is known as Durga, in
AvantT she is known as Bhadrakall, in Orissa she
is known as Vijaya, and in Kulahapura she is
known as Vaisnavl or MahalaksmI (the representa¬
tives of MahalaksmI and Ambika are present in
Bombay). In the country known as Kamarupa she
is known as Candika, in Northern India as Sarada,
and in Cape Comorin as Kanyaka. Thus she is dis¬
tributed according to various names in various
places.
***: SrTla Vijayadhvaja Tlrthapada, in his Pada-
ratnavall-tlka, has explained the meanings of the
different representations. Maya is known as Durga
because she is approached with great difficulty, as
Bhadra because she is auspicious, and as Kali be¬
cause she is deep blue. Because she is the most
powerful energy, she is known as Vijaya; because
she is one of the different energies of Visnu, she is
known as Vaisnavl; and because she enjoys in this
material world and gives facilities for material
enjoyment, she is known as Kumuda. Because she
is very severe to her enemies, the Asuras, she is
known as Candika, and because she gives all sorts
of material facilities, she is called Krsna. In this
way the material energy is differently named and
situated in different places on the surface of the
globe.
****: Sri Caitanya Mahaprabhu said:
ydre dekha, tare kaha 'krsna'-upadesa
dmdra ajnaya guru hand tara' ei desa
"Instruct everyone to follow the orders of Lord Sri
Krsna as they are given in Bhagavad Gita and
Sflmad Bhagavatam. In this way become a spiri¬
tual master and try to liberate everyone in this
land." (Cc. Madhya 7.128)
Hoofdstuk 3
The Birth of Lord Krsna
(1-5) Sri Suka said: 'Then there was the supremely
auspicious hour that, with the constellation of Ro-
hinl rising, was endowed with all qualities. All the
stars and planets stood in a favorable position.
There was peace all around, all the stars twinkled
in the sky and the cities, towns, pasturing grounds
and mines were at their best. With the rivers crys¬
tal clear and the lakes beautiful with lotuses, with
the flocks of birds and the swarms of bees sweetly
singing their praise in the blooming forests, the
breezes fragrant and free from dust blew with a
gentle touch while the fires of the brahmins burned
steadily and undisturbed. The minds of the virtu¬
ous ones who were oppressed by the Asura
[Kamsa and his men], cleared up when in that
situation the kettledrums resounded together to
celebrate the birth of the Unborn One. (6) The
Kinnaras and Gandharvas [de excellent ones and
the singers of heaven] sang, the Siddhas and Cara-
nas [the perfected ones and the demigods] offered
prayers and the Vidyadhara women [the wives of
the scientists] danced in great jubilation together
with the Apsaras [the dancing girls of heaven]. (7-
8) The sages and the demigods joyously showered
the finest flowers and the clouds rumbled silently
like the ocean waves when at the darkest hour of
the night Janardana, the World's Well-wisher, ap¬
peared from the divine form of Devakl. Lord
Visnu, the One residing in the heart of everyone
manifested Himself in full, like the full moon ris¬
ing in the east. (9-10) That wonderful child with
His lotus-like eyes and His four arms that held
different weapons [and other attributes like] a
conch, a club and so on, was decorated with the
Srlvatsa mark, with the shining Kaustubha jewel
around His neck, with yellow garments and with a
beautiful hue like that of rain clouds. Vasudeva
saw Him beautifully decorated sparkling with a
with vaidurya (tiger's eye) studded helmet, with
rings in His ears, with luxuriant scattered locks of
hair, with an exquisite belt around His waist and
with armlets and bracelets on His arms. (11)
Anakadundubhi was amazed to see the beautiful
appearance of the Lord as his son. Overwhelmed
by great jubilation he lost himself in dreams of
holding a festival to the occasion of the descent of
Krsna, a festivity where he would donate ten thou¬
sand cows to the brahmins.
(12) Oh son of Bharata, understanding that the
child definitely was the Original Personality, he
lost all his fears. Having arrived at that conclusion
he enraptured by His majesty fell down with
16 Snmad Bhagavatam - The Story of the Fortunate One
folded hands to offer prayers to the child that
illumined His birth place in every direction. (13)
Vasudeva said: 'You my Lordship, are the Original
Person Himself transcendental to material nature,
You are the absolute understanding and blissful¬
ness [sat-cit-ananda] in its true form, the intelli¬
gence that watches over each. (14) You for sure
we know as He who, after in the beginning by His
personal energy having created this world consist¬
ing of the three modes [see B.G. 7: 4-6], next
seems to have entered [as avataras] but in reality
You did not [see also 7.12: 15 and B.G. 9: 11].
(15-17) It is like the notion of the material ele¬
ments [earth, water, air, fire and ether] that have
not changed at all, even though they are caught in
many combinations of different separated energies
[or molecules] that together form the complete of
the universe. After in their association having ap¬
peared it seems that the primal elements have en¬
tered creation later on, but that entering of this
world never took place since they existed there
before. The same way, oh my Lord, reasoning
from true intelligence and such attributes You, de¬
spite being in touch with the objects of the senses
and the modes of nature, are not determined by
those material qualities at all. You after all [being
the complete], are not covered by them. Because
You are the root of everyone and everything there
is no such thing as a within and a without to You,
the Supersoul of all existence [see also 7.12: 15
and B.G. 9: 4-6]. (18) Anyone who in the position
of being recognizable as a material body continues
to act as if he would have an existence for himself
separate from the original self or soul, is a fool. He
is a person who in his false identification will be
rejected as stupid for lacking in proper analysis
and missing the full consideration of 'that' [or tat.
See also B.G. 18: 16, B.G. 7: 4-5 and *]. (19) Oh
Almighty Lord, the birth, the maintaining and the
ending of this all is there, so conclude the schol¬
ars, because of You who are free from inclinations,
free from changes and free from the modes. This
is not contradictory because You, who are both the
Lord and the Supreme Brahman, constitute the
solid foundation for the modes of nature [see B.G.
9: 10], (20) You thus [as that basis, as that tran¬
scendence] assume, in order to maintain the three
worlds with Your energy, a white form from the
Soul [in goodness and knowledge], the color red
belonging to the passion of creation [the move-
Canto 10 17
ment] as also the form of darkness [of ignorance]
for the purpose of the ultimate destruction. (21)
You now here present, oh Mighty One, have ap¬
peared in my home as the Completeness of Con¬
trol with the wish to protect this planet and punish
all the demoniac men and their armies, who unen¬
lightened by the millions all over the world pose
as kings and statesmen [see also B.G. 4: 8]. (22)
But he who is so godless [Kariisa] and who, after
hearing about Your taking birth in our home, has
killed all the brothers who were bom before You,
oh Lord of the God-fearing souls, will be informed
by his lieutenants about Your appearance and un¬
doubtedly immediately take up his arms.'
a
(23) Suka said: 'After having seen that their son
was endowed with all the characteristics of the
Supreme Personality, DevakI, who had been afraid
of Kariisa but now was most [happily] surprised
[about the arrival of Krsna], offered Him prayers.
(24) Sri DevakI said: 'Being the 'tat' form [or the
substance of our oneness in diversity], You are
sometimes called the imperceptible one, the origi¬
nal one or Brahman, the light, the freedom above
the modes, the changeless one and pure existence
[the measure of goodness and perfection]. You are
the undivided one free from material motives who
is directly Lord Visnu, the light of the Supersoul
[compare B.G. 14: 27]. (25) When after mi llions
and millions of years the cosmos runs at its end
and the primary elements merge with their primal
forms and everything that manifested by the force
of Time turns into the unmanifest, You, oh Lord
with the Many Names, are the only one to remain.
(26) This so powerful Time factor by which, from
the smallest measure of time up to the measure of
a year, this entire creation works, is said to be
Your action, the movement of You, the secure
abode, the Supreme Controller whom I offer my
surrender. (27) The mortals afraid of the serpent of
death flee in all directions but cannot shake off the
fear. Only when they are happy having obtained
Your lotus feet they sleep undisturbed with death
running away from them. (28) Oh Lordship can
You, in Your form as the One dispelling the fears
of Your servants, protect us against the terrible son
of Ugrasena we fear so much? And please can
You, as this Original Personality we attend to in
meditation, make it so that You are not directly
visible to those who consider You a physical form
[compare B.G. 11: 8]? (29) Oh Madhusridana, off
balance because of Kariisa I am plagued by fear
with Your appearance. May Your taking birth from
my womb escape the attention of that great sinner.
(30) Please, oh All-pervading One, withdraw this
supernatural four-armed form that is equipped
with the attributes of the conch, lotus, disc and
club. (31) The entire creation with everything that
belongs to it is by You, oh Lord, the transcendental
Original Personality, easily sheltered and kept
within Your body at the time of devastation. But to
see You now having entered my body is something
unimaginable in the human world, oh Godhead!'
(32) The Supreme Lord replied: 'In a previous age
you became known as Prisni, oh chaste lady, and
he [Vasudeva] at the time was a Prajapati called
Sutapa, an impeccable person. (33) When Lord
Brahma told you both to create offspring, you
were thereafter of severe austerities to keep your
senses under control. (34-35) Enduring the rain,
the wind, the blistering sun and the severe cold
and heat of the seasonal changes, you by practic¬
ing restraint freed your mind from contaminations.
Eating fallen leaves and air only you became pure
and peaceful, performed My worship in serenity
and prayed for a boon from Me. (36) While you,
with your mind fixed on Me, thus in severe pen¬
ance practiced the most difficult austerities, twelve
thousand celestial years passed. (37-38) By this
determination of heart and constant, faithful serv¬
ice and penance, oh sinless ones, I, proclaimed to
be the most favorable bestower of boons, very sat¬
isfied with the both of you then appeared in this
form. Eager to fulfill your desires 1 told you to
think about a boon for yourselves whereupon you
asked for a son just like Me. (39) You, who as a
man and wife without a son and dissatisfied in
your sensual concerns were so strongly attracted
to My divine energy, never asked Me for being
liberated from this world [see also 4.9: 30-35].
(40) After you received the benediction and I had
left, you enjoyed sexual intercourse whereupon
the two of you achieved the desired result of hav¬
ing a son like Me. (41) Because I did not find any¬
one else in this world with your noble character
and qualities, 1 became your son and am thus
known as Prisnigarbha [see also 11.5: 26]. (42)
18 Snmad Bhagavatam - The Story of the Fortunate One
Through Kasyapa and Aditi I again appeared from
the two of you with the name Upendra and was
also called Vamana because I was a dwarf [see
8.17-22]. (43) True to my word for the third time
appearing in this manner in a form like this, 1
again took My birth from the two of you, oh
chaste lady. (44) I showed you this [four-handed]
form to remind you of My previous appearances.
The spiritual understanding of My identity would
otherwise not arise [in you] with the transient
form. (45) When you treat Me with love and affec¬
tion the two of you, in your constant awareness of
Me as being both your son and the Absolute Truth,
will thus attain My transcendental abode.'
a /
(46) Sri Suka said: 'Thus having spoken the Per¬
sonality of Godhead, the Supreme Lord, was silent
and directly from His inner potency assumed the
form of an ordinary human child before
the eyes of His parents. (47) When
thereafter the son of SOrasena as in¬
structed by the Supreme Lord carefully
wanted to carry his son away from the
place of delivery, precisely at that time
Yogamaya [see 10.2: 6-12], the one [of
transcendence who factually is] never
bom, took her birth from the wife of
Nanda. (48-49) By her influence the
guards and the rest of the people being
fast asleep had lost consciousness of all
their senses. As soon as Vasudeva car¬
rying Krsna approached, all the heavy
doors and gates sealed with bolts and
chains opened wide out of their own,
like darkness dissipated by the sun. The
slightly rumbling clouds showered rain
but Sesa Naga followed them and
stopped the rains with His spread out
hoods. (50) The surface of the deep wa¬
ters of Yamaraja's younger sister, the
Yamuna, was foaming because of In-
dra's constant showers. The waters
whirled agitated, but the waves of the
forceful, tierce stream gave way just
like the ocean did before the Husband
of Slta [Lord Rama, see 9.10: 13-15],
(51) The son of Surasena reached the
cow-village of Nanda and found all the
cowherds there fast asleep. While they
slept he put his son on Yasoda's bed, took up her
daughter and then returned home. (52) There he
placed the little girl on Devakl's bed and put the
shackles back on his feet so that he remained
bound as before. (53) Yasoda, Nanda's wife, de¬
livering her child had no idea what it precisely
looked like because being overwhelmed by sleep
from the hard labor, she lay unconscious.'
*: SvamI Prabhupada comments: 'If we regard this
world as false, we fall into the category of Asuras,
who say that this world is unreal, with no founda¬
tion and no God in control (asatyam apratistham
te jagad ahur amsvaram). As described in the six¬
teenth chapter of Bhagavad Gita, this is the con¬
clusion of demons.'
Canto 10 19
Hoofdstuk 4
The Atrocities of King Kamsa
(1) Sri Suka said: 'With all the outer and inner
doors of the building closed as before, the guards
of the prison woke up when they heard the new¬
born child cry. (2) They hurried to report it to the
king of Bhoja who fearfully awaited the time that
DevakI would deliver. (3) He quickly got out of
bed and said: 'The Time has arrived' and went per¬
turbed, with his hair on his head disheveled, im¬
mediately to the place of birth.
(4) The chaste DevakI miserably and full of pity
said to Kamsa, her brother: 'All good fortune to
you, this girl will be your daughter-in-
law. You should not kill a woman. (5)
Following the voice from above you
have killed many children brilliant as tire
my brother. Please allow me this one
daughter. (6) 1 am still your poor
younger and childless sister, is it not? Oh
master, dear brother, hold back, you owe
me this last child.'
(7) Sri Suka said: 'In tears clasping her
baby she pleaded most piteously, but he
most cruelly with a growl tore it away
from her hands. (8) Having abandoned
all his familial affection he took the
newborn child of his sister by the legs
and wanted to smash the daughter
against the stone floor. (9) But it slipped
midair out of his hands and appeared that
very instant in the sky as Devi [Durga]
the younger sister of Visnu with her eight
mighty arms complete with weapons [see
also 8.12: 40], (10-11) Adorned with
sandalwood pulp, flower garlands, valu¬
able jewels and being nicely dressed she
held a bow, a lance, arrows, a shield, a
sword, a conch, a lotus and a disc. With
different presentations being worshipped
by the Siddhas [the perfected ones], the
Caranas [the venerable ones], the Gand-
harvas [the singers of heaven], the Ap-
saras [the dancing girls], the Kinnaras [the ones
specially talented] and the Uragas [the 'divine
snakes'] she said the following: (12) 'What's the
use of killing me, oh fool! He, your former enemy
[see 1.68] who will kill you, has already been born
[and is now] somewhere else. Stop the unneces¬
sary killing of poor little babies.'
(13) After the Goddess of the immense power of
may a thus had spoken to him, she [disappeared
and] became known in different places on earth
under diverse names [such as Annapurna, Durga,
Kali and Bhadra, see 10.2: 10 & 11]. (14) When
Kamsa heard the words she spoke he was struck
with wonder and forthwith released DevakI and
Vasudeva saying humbly: (15) 'My dear sister and
brother-in-law, I, because of my sins behaving like
20 Snmad Bhagavatam - The Story of the Fortunate One
a cannibal eating his own kids, have alas killed
your many sons. (16) 1 am really such a one who
mercilessly cruel denies his relatives and friends
their life. What kind of world is someone who en¬
gages like a brahmin-killer, heading for here or in
the hereafter? (17) Not just human beings, but also
heaven can speak a lie. Just because I believed the
prophecy I most sinfully killed all my sister's chil¬
dren! (18) Oh blessed souls, do not lament over
your sons, for all who are bom are bowed down
by their own deeds [in a previous life, see footnote
3 ch. 1], Living beings have to abide by their fate
and cannot always live in the same place. (19)
Everything on earth and is produced from earth
[like pots] appears and disappears again. This
physical body similarly undergoes change, but the
soul, just like the earth element itself, does not
[compare 10.3: 15-17]. (20) When one without
knowledge of this difference [between body and
soul] does not properly identify with the self and
one thus falsely being united with the body is of
separation [in one's heart and society], one cannot
break through the repetition of one's conditioned
life [viz. one can only unite in consciousness].
(21) Because everyone unwillingly has to face the
consequences of his own actions, you, my dear
sister, should not lament over your sons who
found their death because of me. (22) As long as
one does not know oneself [as a soul] and one
with a mistaken notion thinks of oneself as some¬
one who kills or gets killed [thus as being a body],
one is an ignoramus running into the pains of ma¬
terial distress [see also B.G. 3: 9 & 18: 17 and
nitya-mukta]. (23) Please forgive me my atrocities,
you are both saintly, humble and loving souls!'
Saying this he clasped the feet of his sister and
brother-in-law with tears rolling down his cheeks.
(24) Trusting in the words of Durga he released
Vasudeva and DevakI from their shackles and thus
proved his heart for the family. (25) Because he
showed remorse DevakI was relieved of her anger
with her brother and Vasudeva also gave up his
anger. He said to him with a smile: (26) 'What you
said about embodied souls in the grip of ignorance
is correct, oh man of great fortune, one thus makes
a difference between one's own interest and that of
others. (27) When people consider everything as
existing separately, they go at each other's cost and
are tilled with lamentation, lust, fear, hate, greed,
illusion and madness. Discriminating like that one
does not see one's continuity [the 'thread', the soul,
one's connectedness].'
(28) Sri Suka said: 'Karhsa thus free from impuri¬
ties being answered by the appeased DevakI and
Vasudeva, took leave and entered his palace. (29)
After the night had passed Kamsa called for his
ministers and informed them about everything that
the 'Slumber of Yoga', Durga [or Yoga-may a], had
said. (30) Upon hearing what their master had to
say the Daitya opponents of the demigods, who
resented them and were not that skilled, replied
[see also B.G. 9: 12]: (31) 'Well in that case, oh
King of Bhoja, let us right now kill all the children
about ten days old or younger in every town, vil¬
lage and pasturing ground. (32) What can the
demigods do in their fear to fight? They are al¬
ways so nervous to hear the sound of your bow¬
string! (33) Facing your many devoted arrows hit¬
ting them from all sides they fled away from the
fighting to save their lives. (34) Some of those
inhabitants of heaven, with their hair and clothing
in disarray and bereft of their weapons, folded
miserably their hands before you and said: 'You
have made us so afraid!' (35) And you killed none
of them when they were scared to death, had lost
their chariots, did not know how to use their
weapons anymore, wanted other things than fight¬
ing or when their bows were broken and they
couldn't respond any longer. (36) What to say
about the position taken by the so very powerful
gods? Away from the fighting they can boast! And
what of Lord Hari? He is hiding in the heart!
Should we fear Lord Siva then? He is living in the
forest! And Indra then? He is not much of a hero
either! And Brahma? He always meditates! (37)
Still we think that the demigods because of their
enmity should not be overlooked. Engage us, your
faithful followers, therefore to uproot them! (38)
Just like a disease of the body that once neglected
in its acute stage by men cannot be treated any¬
more and senses that being disregarded [later on
cannot be controlled], similarly a great enemy that
became too strong cannot be removed. (39) Lord
Visnu is the foundation of the demigods. He lies at
the bottom of the traditional religious duties and
the brahminical order with its cows, its scholars,
Canto 10 21
its penances and the sacrifices that need to be paid
[see also 7.5: 31]. (40) We therefore by all means,
oh King, will endeavor to put an end to the brah¬
mins and their brahminical talk, those repenters so
busy with their sacrifices and cows that deliver the
ghee! (41) The scholars, the cows and the Vedas;
the austerity, the truthfulness and the sense con¬
trol; the equanimity, the faith, the mercy, the toler¬
ance as also the ceremonies, are all part of Hari.
(42) He is the leader of all the Suras and the en¬
emy of the Asuras. He is in all hearts. At His feet
all the demigods, including their controller [Siva]
and the four-faced one [Brahma], are found.
Really, the only way to prevent Him is to perse¬
cute all His sages, devotees and saints.'
a /
(43) Sri Suka said: 'Thus rather ignorantly delib¬
erating with his evil counselors, Kariisa, who as a
demon was ruled by the Lord of Death, thought
that the best thing he could do was to persecute the
brahmins [and their followers]. (44) After he gave
the Danavas, those adherents of violence and de¬
struction who could assume any form, permission
to fight all the repenters in the world, the demons
spread in all directions. Kamsa then returned to his
quarters. (45) Filled with a passion of the deepest
darkness they bewildered, with the shadow of
death hanging over them, engaged in the persecu¬
tion of the virtuous souls. (46) The benedictions of
a long life, beauty, fame, religion, talents and a
place in heaven of a person trespassing against
great personalities, are all destroyed.'
Hoofdstuk 5
Krsna's Birth Ceremony and the Meet¬
ing of Nanda Maharaja and Vasudeva
(1-2) Sri Suka said: 'Nanda was a man of great
devotion. Overjoyed that a son had been born, he
invited the scholars conversant with the Veda,
cleansed himself with a bath and dressed himself
up. In order to celebrate the birth [with a
jatcikarma ceremony*] as was prescribed he took
care that the mantras were chanted and also ar¬
ranged for the worship of the forefathers and
demigods. (3) To the brahmins he donated count¬
less fully decorated milk cows and seven moun¬
tains of sesame seed, masses of jewels and gold-
embroidered cloth. (4) Material things are purified
by time, by washing and bathing, by rituals, by
penance, by worship, by charity and by content¬
ment, but the soul is purified by self-realization.
(5) The scholars, the storytellers, the reciters and
the singers uttered words that purified everyone
and everything, while the bherTs and dundubhis
22 Snmad Bhagavatam - The Story of the Fortunate One
[drums] sounded constantly. (6) All of Vraja was
swept, the doorsteps, the courtyards and the interi¬
ors were sprinkled with water and a variety of fes¬
toons and flags decorated gates that were made
with garlands, pieces of cloth and mango
leaves. (7) The cows, bulls and calves were
smeared with turmeric oil and decorated with a
variety of mineral colors, peacock feathers, cloth,
golden ornaments and flowers. (8) Oh King, the
cowherds [the gopas ] gathering there carried all
kinds of gifts and were dressed in the most pre¬
cious garments with costly ornaments, coats and
turbans. (9) The cowherd wives [the gopTs ] were
also glad to hear that mother Yasoda had given
birth to a boy and personally gave their best by
appearing in festive dresses with eye make-up and
wearing jewelry and such. (10) With their lotus
like faces most beautifully decorated with saffron
and fresh kunkuma, they with offerings in their
hands hurried hither with swaying
bosoms and hips. (11) The gopis
wore brilliantly polished jeweled
earrings, strings of golden coins
around their necks and colorfully
embroidered clothes. It was a
feast to the eye to see them with
their swinging bangles, earrings,
breasts and garlands thus being
dressed going to Nanda's house
while a shower of flowers fell
from their hair. (12) They all for a
long time pronounced blessings
for the newborn one like 'pahi'
['be protected'] and sprinkled the
Unborn Lord with turmeric oil
while saying prayers. (13) With
Krsna, the Unlimited Controller
of the Entire Universe, arriving in
Nanda's cow community, many
different musical instruments vi¬
brated in a great festival. (14) The
gopas rejoicing threw curds, milk
and buttermilk at each other and
smeared with butter. (15-16) In
order to offer his child the best
prospects and to satisfy Lord
Visnu, Nanda, that noble soul,
warm-heartedly honored the go¬
pas, the storytellers, the reciters,
the singers and all those who found their liveli¬
hood by their education, with whatever they could
wish for and could use as for clothes, ornaments
and cows [see also 7.14: 17]. (17) The greatly for¬
tunate RohinI [the mother of Baladeva, see 10.2:
7] was congratulated by Nanda and Yasoda and
she also, beautifully dressed and adorned with a
garland and a necklace, moved around busily [be¬
ing engaged in receiving guests]. (18) Oh King,
from that time on the cow lands of Nanda became
opulent with all riches, for they, now being the
residence of the Lord, were by His transcendental
qualities transformed into a place for the pastimes
of Rama [the Goddess of Fortune, see 8.8: 8].
(19) Nanda thereafter entrusted the protection of
Gokula [the cow village] to his cowherd men and
went to Mathura to pay Kamsa the yearly taxes
v5b
Canto 10 23
over his profit, oh best of the Kuru dynasty. (20)
Vasudeva who heard that his [younger step¬
brother Nanda [**] had arrived [in the city] - as it
turned out to pay his tribute to the king - there¬
upon went to his camp. (21) When Nanda all of a
sudden saw him before his eyes, he very pleased
rose to his feet as if his body had found a new life.
Overwhelmed by love and affection he embraced
his dear friend. (22) Welcoming him with all re¬
gards, he assigned him a seat and informed about
his health. Vasudeva, attached as he was, then
asked about his two sons, saying the following, oh
ruler over the world. (23) 'Dear brother Nanda,
advanced in age and having no son, you were des¬
perately longing for one. What a great fortune now
to have gotten a son! (24) What a great fortune
also to see you here today, it is like a rebirth. De¬
spite being around in this world of birth and death,
it is so very hard to meet again your loved ones!
(25) Like things that afloat in a river are carried
away by the force of the waves, we, intimately
living together, do not stay [together] in one place
because our karmic ways are diverging. (26) Is
everything alright with your cow business? Is
there enough water, grass, plants and such in the
great forest where you are living now with your
friends? (27) Oh brother, does my son who with
His mother lives in your house, consider you His
father and is He a sweet boy under your loving
care? (28) A person's three goals of life as de¬
scribed in the Vedic literatures [the regulation of
one's lusts, income and rituals], find their conse¬
quence and belief when one is together. But that is
not so when that togetherness has become diffi¬
cult, then they lose their meaning.'
a
(29) Sri Nanda said: 'Kamsa killed, alas, the many
sons you had with DevakI and also the one re¬
maining child, the youngest, a daughter went to
heaven. (30) Fate determines the end of all things,
providence is elevated above every living being
and the unseen is the ultimate truth of all souls. He
who knows this will never get bewildered.'
a
(31) Sri Vasudeva said: 'Now that you have paid
the king his yearly taxes and we have met, the
both of us should not spend more days in this
place. Something might have happened in
Gokula!' (32) Sri Suka said: 'After that advise of
Vasudeva Nanda and the gopas excused them¬
selves, yoked their oxen to their bullock carts and
then left for Gokula.'
*: The jatakarma birth ceremony, which can take
place when the umbilical cord, connecting the
child and the placenta, is cut, entails the touching
of the tongue of the new-born trice with ghee pre¬
ceded by introductory prayers. The birth ceremony
for Krsna is also called Nandotsava. The day of
yearly celebrating His birth is called JanmastamI
[the eight day of the month of Bhadra or Sravana
(August-September)].
**: The parampara elucidates: 'Vasudeva and
Nanda Maharaja were so intimately connected that
they lived like brothers. Furthermore, it is learned
from the notes of Srlpada Madhvacarya that
Vasudeva and Nanda Maharaja were stepbrothers.
Vasudeva's father, Surasena, married a vaisya girl,
and from her Nanda Maharaja was born. Later,
Nanda Maharaja himself married a vaisya girl,
Yasoda. Therefore his family is celebrated as a
vaisya family, and Krsna, identifying Himself as
their son, took charge of vaisya activities ( krsi-go-
raksya-vanijyam , B.G. 18: 44)'.
Hoofdstuk 6
The Killing of the Demon Putana
(1) Sri Suka said: 'Nanda on his way [home]
thought that the words of the son of Sara
[Vasudeva] were not said unjustly and therefore
he, apprehensive of difficulties ahead, took shelter
of the Lord. (2) Kamsa [see 10.4: 43] had sent a
ghastly murderess who roamed the cities, towns
and villages to kill babies. (3) Wherever one is
used to listen and all of that [in bhakti] and one
performs one's duty, there, because of the Protec¬
tor of the Devotees, cannot be any question of
murderous ogres and bad elements. (4) She who
was called POtana and could move through the air,
one day flew to the village of Nanda. There she
converted herself by her mystic power into a beau¬
tiful woman and, moving about at will, penetrated
wherever she wanted. (5-6) With her hair arranged
24 Snmad Bhagavatam - The Story of the Fortunate One
with mallika [jasmine] flowers, with her very big
breasts and hips that outweighed her slim waist,
with her nice clothes and the earrings she wore,
with the brilliance and great attraction of her face
that was surrounded by her black hair and with the
appealing glances she threw at everyone, she as a
beauty attracted the attention of everyone in
Gokula. In the eyes of the gopTs she, so ravishing
with a lotus in her hand, seemed to be the goddess
of beauty who had arrived to see her Husband. (7)
The baby murderess unchecked in the house of
Nanda looked for children and saw there the Child
that Puts an End to All Untruth lying in bed. Its
unlimited power was covered, just like a fire that
lies hidden under ashes. (8) Understanding that
she was bent on killing babies He, the Unlimited
Soul of All That Lives and Not Lives, closed His
eyes when she unaware, like someone who takes a
sleeping snake for a rope, placed Him, her own
death, on her lap. (9) With an evil mind acting
most pleasantly she was like a shaip sword in a
nice scabbard. The mothers [Yasoda and RohinI]
though who saw her in the room were so im¬
pressed by the conspicuous, beautiful woman that
they stood rooted to the spot. (10) The terrible
woman placed Him on her lap and on the spot
pushed her breast into His mouth. The breast was
smeared with a strong poison, but the Supreme
Lord in response squeezed her painfully hard with
both His hands and vehemently sucked both the
poison and the life out of her. (11) She completely
being exhausted from the core of her being cried
'stop, stop, enough!' and severely perspiring
opened her eyes wide and violently struggled,
beating over and over with her arms and legs. (12)
The very deep and powerful sound she produced
made the earth with its mountains and outer space
with all its stars above and the worlds below trem¬
ble in all directions. People who felt the vibrations
feared to be hit by lightening and fell flat to the
ground. (13) Thus squirming being tormented at
her breasts, she, with her mouth wide open and all
of her arms, legs and hair spread out, gave up her
life. Thereupon she expanded to her original de-
Canto 10 25
moniac form and collapsed on the pasturing
grounds, oh King, just as when Vrtrasura was
killed by Indra's bolt [see 6.12], (14) As her body
fell down it smashed all trees twelve miles around,
oh King, for it was wonderfully gigantic.
(15-17) The gopas and gopTs, who in their hearts,
ears and heads were already shocked by the loud
yelling, were terrified to see that massive body.
The mouth had fearful teeth as high as a plow, the
nostrils were as big as mountain caves, the breasts
were like huge boulders, the scattered hair looked
like copper, the deep eye sockets were like over¬
grown wells, the thighs were like river banks, the
limbs resembled dams and the abdomen looked
like a dried up lake. (18) And on top of it the child
was fearlessly playing. It was quickly picked up
by the approaching gopTs who all were greatly
excited. (19) Together with Yasoda and RohinI
they waved a cow's tail around the child in order
to assure it of full protection against all dangers.
(20) The child was thoroughly washed with cow's
urine and further covered with dust thrown up by
cows. Next for the protection of the child the Holy
Name was applied with cow dung in twelve places
[*]. (21) The gopTs took a sip of water [acamana]
and after placing the letters of the [following **]
mantra on their bodies and two hands, they pro¬
ceeded with the child: (22-23) 'May Aja protect
Your legs, may Maniman protect Your knees, may
Yajna protect Your thighs, may Acyuta protect You
above the waist, may Hayagrlva protect Your ab¬
domen, may Kesava protect Your heart, may Isa
protect Your chest, may Surya protect Your neck,
may Visnu protect Your arms, may Urukrama pro¬
tect Your mouth and may Isvara protect Your head.
May CakrI protect You from the front, may the
Supreme Personality of Gadadharl, the carrier of
the club, protect You from the back and may the
killer of Madhu and Ajana, the carrier of the bow
and the sword protect Your two sides. May Lord
Urugaya, the carrier of the conch shell, protect
You from all comers, may Upendra protect You
from above, may [the One riding] Garuda protect
You on the ground and may the Supreme Person
of Haladhara protect You on all sides. (24) May
Your senses be protected by Hrslkesa and Your life
air by Narayana, may the Master of Svetadvlpa
protect Your memory and may Your mind be
guarded by Yogesvara. (25-26) May Prisnigarbha
protect Your intelligence, may Your soul be pro¬
tected by Bhagavan, may Govinda protect You
when You play and may Madhava protect You in
Your sleep. May the Lord of Vaikuntha protect
You when You walk, may the Husband of the
Goddess of Fortune protect You when You sit
down and may Lord Yajnabhuk, the fear of all evil
planets, protect You when You enjoy life. (27-29)
The demoniac women, devils and haters of chil¬
dren that are like bad stars, the evil spirits, hob¬
goblins, ghosts and spooks, the ogres, monsters
and witches like Kothara, Revatl, Jyestha, Matrika
and POtana who drive people mad, are the ones
who bewilder the memory and hinder one's body,
life air and vitality. May those nightmarish beings
who cause so much trouble for both old and young
people, all be vanquished, may they all be scared
away by the chanting of Lord Visnu's names.'
(30) Sri Suka said: 'Bound by their maternal affec¬
tion the elderly gopTs thus took all measures to
ward off evil. His mother thereupon nursed Him
and put her son in bed. (31) The gopas headed by
Nanda in the meantime had returned from
Mathura and when they saw Putana's body in
Vraja they were all struck with great wonder [and
said]: (32) 'Oh friends, Anakadundubhi appears to
have grown into a great master of yoga. Other¬
wise, how could he have predicted the kind of
situation we see now?' (33) The inhabitants of
Vraja cut the mass of the body into pieces with the
help of axes. Then it was thrown away in a distant
place, covered with wood and burned to ashes.
(34) When they cremated the body, the smoke
produced turned out to be as serenely fragrant as
a guru incense. Being sucked by Krsna that body
had been instantly freed from all contaminations
[see also 1.2: 17]. (35-36) If POtana, that child
murderess and she-devil hankering for blood, de¬
spite her lust to destroy, could attain the supreme
destination after offering her breast to the Lord,
then what to say of those with faith and devotion
who, just like His affectionate mothers, offered the
one most dear, Krsna, the Supreme Personality,
what [He needed]? (37-38) The Supreme Lord
embraced her breast and trod her body with His
lotus feet, that the devotees always have in their
hearts and are held in devotion by the ones praised
26 Snmad Bhagavatam - The Story of the Fortunate One
everywhere [like Brahma and Siva], When she, by
assuming the position of a mother, went to heaven
even though she was a murderess, then what
would that mean for the motherly cows that by
Krsna were sucked for enjoying the milk? (39-40)
Oh King, for all women from whose love for the
child the milk was flowing that He, the Supreme
Lord, the bestower of Oneness, Giver of Libera¬
tion and son of DevakI, drank to His satisfaction,
for all the ones who constantly made Krsna their
maternal concern [the gopTs], it can never be so
that they return to the material ocean where one
lusts in ignorance [see also B.G. 4: 9].
(41) Smelling the fragrance of the smoke that
emanated, all the inhabitants of VrajabhOmi won¬
dered: 'Where does it come from?' Thus talking to
each other they reached the cow village. (42) Get¬
ting there they were greatly surprised to hear what
the gopas all had to say about the havoc PQtana
had created, how she had died and everything that
was done for the sake of the baby. (43) The gentle-
minded Nanda took his son on his lap as if He had
returned from death, smelled His head and
achieved the highest peace, oh best of the Kurus.
(44) Any mortal who with faith and devotion lis¬
tens to this wonderful Krsna childhood pastime
about the salvation of PQtana, will grow fond of
Govinda ['the Protector of the Cows].'
*: Waving a cow's tail around a child is an occult
rite in which the tail of a cow is regarded the seat
of LaksmI, the Goddess of Fortune. This is also
true for the urine, dust, the milk and dung of the
cows that with their products are held sacred. The
urine has antiseptic qualities, the dung serves as
fuel and the milk brings all health and wealth.
**: With the mantra [anga-nyasa and kara-nyasa]
one assigns the first letter or seed-letter of the
names of the Lord mentioned in the next verse,
followed by anusvara and the word namah.
Hoofdstuk 7
Krsna Kicks the Cart, Defeats Trinavar-
ta and Shows Yasoda the Universe
(1-2) The honorable king said: 'The different pas¬
times of the avatciras of the Supreme Lord that
kr.Tiitn <<rr tfar-wflarmirttfmfcTjVs ii
Canto 10 27
offer us the image of the Lord, our Controller, are
most pleasing to our ears and inspiring to our
minds, oh master. Whoever hears about them will
find his existence very soon purified from the pro¬
pensity for dissatisfaction and, as a person who is
devoted to the Lord, also find friendship with His
people [Vaishnavas]. If you like, please speak to
us about everything pertaining to Him. (3) Tell us
more about the wonderful pastimes of Krsna who,
imitating the human way, in the form of a child
assumed His position on this earth.' [*]
(4) Sri Suka said: 'At the time the moon stood in
the constellation of RohinI [after three months] He
could turn Himself on His back in His crib. To
celebrate this the mothers organized a celebration
with a washing ritual. They gathered with music
and song and while mother Yasoda performed the
bathing ceremony hymns were chanted by the
brahmins. (5) After Nanda's wife and the other
members of the household had finished the bath¬
ing, the brahmins, who performed their auspicious
mantras, were respectfully honored with food,
garments, garlands and cows. Seeing that the child
had become sleepy, it was laid aside for the time
being. (6) While busily engaged for the utthana
[or 'turning upward'] ceremony she, providing the
guests from all over Vraja to their liking, did not
hear any of the cries of her child who, wailing to
be fed, angrily kicked around its legs. (7) The cart
underneath He was put was hit by His delicate feet
that were as tender as a new leaf. It turned over so
that all the bowls, plates and the sweetness they
contained fell to the ground, the wheels and axle
got dislocated and the pole was broken [**]. (8)
All the men and women of Vraja who being in¬
vited by Yasoda and Nanda had assembled for the
utthana ceremony witnessed that wondrous event
and wondered how the cart out of its own could
have been damaged so badly. (9) The children told
the dumbfounded gopas and gopTs that it suffered
no doubt that, as soon as the child started to cry, it
with one leg had dashed it apart. (10) They, un¬
aware of the inconceivable power of that small
baby, could not believe it. The gopas thought that
all that they had heard was but child prattle. (11)
Mother Yasoda, picked up her crying son and of¬
fered Him her breast. Thinking it had been an un¬
favorable planet, she called for the brahmins to
perform a ceremony with Vedic hymns. (12) After
a couple of strong gopas had reassembled the cart
and had placed the pots and everything back on it,
the priests with curds, rice, kusa grass and water
performed the rituals for the fire sacrifice. (13-15)
The blessings of those who endowed with the per¬
fect truth are free from discontent, untruth, false
pride, envy, violence and self-conceit, never go in
vain [see also B.G. 18: 42], With this in mind
Nanda took care of the child by asking those fine
brahmins to sing auspicious hymns and purify it
according to the Sama, Rg and Yajur Veda with
the help of water mixed with herbs. When the
child had been bathed he, the leading cowherd,
held a fire sacrifice and devoutly served the souls
of rebirth a most excellent meal. (16) To assure his
son of all of the best, he - to the blessing they also
gave him - donated in charity the best quality milk
cows that were nicely decorated with flowers and
golden chains. (17) The scholars being joined with
whatever they pronounce, bring one, as experts in
the mantras, all the blessings because the valid
words they use never at any time will be fruitless.
(18) One day [with Him about a year old] when
Yasoda fondled Him as He sat on her lap, she
could no longer bear the child's weight because He
became as heavy as a mountain peak. (19) Aston¬
ished about the pressing weight the gopT put the
child on the floor. Next she turned to Narayana
and engaged herself in her worldly duties. (20)
The child sitting there was swept away [though]
by a demon named Tmavarta, a servant sent by
Karhsa who had assumed the form of a whirlwind.
(21) Producing a tremendous noise it massively
roaring covered all of Gokula with dust that pene¬
trated every nook and comer so that everything
was hidden from sight. (22) For an hour or so all
of the cow land was plunged in darkness by the
heavy dust. Yasoda could not find her son on the
spot where she had put Him down. (23) The peo¬
ple could not see themselves or each other any¬
more because of the sands blown up and were dis¬
turbed and confused. (24) The woman helpless
because of the dust clouds of the strong whirlwind
saw nothing and thus she in fear about her son
lamented pitifully and fell to the ground like a cow
that has lost her calf. (25) After the fierce dust
storm of the whirlwind had ceased and she could
28 Snmad Bhagavatam - The Story of the Fortunate One
not find Nanda's son, the other gopTs with their
faces full of tears all in sympathy wailed along
with her crying. (26) After Trnavarta had assumed
the form of the whirlwind and thus had swept
away Krsna, he, reaching the top of the atmos¬
phere, could not get higher with Him getting heav¬
ier and mightier and so he lost his strength. (27)
Taking Him who strangled his neck for an incredi¬
bly heavy rock that exceeded his power he could
not get rid of this wonderful child. (28) Grasped
by the throat he was powerless. His eyes popped
out while he choked and lifeless together with the
child fell down to the ground in Vraja. (29) The
gathered sobbing gopTs all together saw him fallen
out of the sky upon a slab of stone with all his
limbs broken, like Tripura pierced by the arrows
of Siva [see 7.10]. (30) They were totally sur¬
prised to find Krsna in good health sitting on the
chest of the man-eater who had transported Him
through the sky. All the gopTs
and gopas rejoiced most hap¬
pily that He was saved from the
mouth of death and that they
had gotten Him back. (31)
[They said:] 'How greatly won¬
derful this baby that, being
seized by the ogre, left us but
has returned unscathed! Now
that this nasty and violent de¬
mon has been killed because of
his sins, the innocent, even-
minded people are relieved of
their fears. (32) Of what auster¬
ity have we been, what was our
worship for the One in the Be¬
yond and what was the pious
work, the public service, the
charity, or any other benevolent
activity for our fellow man that
we performed, as a result of
which the child, that was prac¬
tically lost, is present here
again to the fortune and pleas¬
ure of all His folk?' (33) Hav¬
ing witnessed all these different
wonderful events in the great
forest, the herdsman Nanda
over and over stood amazed
how true the words of
Vasudeva had been [see also verse 10.6: 32],
(34) One day the mother pulled the little boy on
her lap to nurse Him from her breast, from which
because of her great affection the milk was
oozing. (35-36) Oh King, when He was done and
mother Yasoda, patting softly to help Him, looked
the satisfied and smiling child in the face, she had,
when He yawned, the following vision: she saw
the sky, the planets and the earth, the luminaries in
all directions, the sun and the moon. She saw fire,
the air and the seas with the continents, the moun¬
tains, their daughters the rivers, the forests and all
creatures moving and not moving [see also B.G.
11]. (37) Thus all of a sudden seeing the entire
universe, oh King, she in great amazement stifled
with deer-like eyes and started to tremble all over.'
Canto 10 29
*: At the beginning of this chapter, two extra
verses sometimes appear:
evarn bahuni karmani
gopanam sam sa-yositam
nandasya gehe vavridhe
kurvan visnu-janardanah
"In this way, to chastise and kill the demons, the
child Krsna demonstrated many activities in the
house of Nanda Maharaja, and the inhabitants of
Vraja enjoyed these incidents."
evarn sa vavridhe visnur
nanda-gehe janardanah
kurvann anisam anandam
gopalandm sa-yositam
"To increase the transcendental pleasure of the
gopas and the gopTs, Krsna, the killer of all de¬
mons, was thus raised by His father and mother,
Nanda and Yasoda."
Srlpada Vijayadhvaja Tlrtha also adds another
verse after the third verse in this chapter:
vistareneha kdrunydt
sarva-pdpa-prandsanam
vaktum arhasi dharma-jha
dayalus tvam iti prabho
"Pariksit Maharaja then requested Sukadeva
GosvamI to continue speaking such narrations
about the pastimes of Krsna, so that the King
could enjoy from them transcendental bliss."
**: SvamI Prabhupada comments: 'Krsna had been
placed underneath a household handcart, but this
handcart was actually another form of the
Sakathasura, a demon who had come there to kill
the child. Now, on the plea of demanding to suck
His mother's breast, Krsna took this opportunity to
kill the demon. Thus He kicked Sakathasura just
to expose him. Although Krsna's mother was en¬
gaged in receiving guests, Lord Krsna wanted to
draw her attention by killing the Sakathasura, and
therefore He kicked that cart-shaped demon.'
Hoofdstuk 8
The Name Ceremony, His Pranks and
Again the Universe Within His Mouth
(1) Sri Suka said: 'Garga the family priest of the
Yadus, a man of great penance, oh King, on the
request of Vasudeva went to Nanda's cow commu¬
nity. (2) Nanda very pleased to see him stood up to
welcome him with folded hands. Knowing him to
be someone elevated above the senses [ad-
hoksaja ], he out of respect prostrated to offer his
obeisances. (3) With the greatest hospitality and
the sweetest words he offered the sage a seat and
said, after thus having pleased him: 'Oh brahmin
complete in your self-realization, what can I do for
you? (4) When great souls [like you] move to¬
wards simple-minded householders, one must
never think that such a thing would happen for any
other reason than their best interest. (5) You are
the author of a book concerning the transcendental
knowledge of the movement of the luminaries, [an
astrology book] from which any one directly may
learn about the reason and consequences of his
fate. (6) You are the best of all the knowers of
Brahman, a brahmin who by his birth [*] is a spiri¬
tual master for all society. With you having arrived
at my home, please, perform the sacred ceremony
[the samskdra ] for these two boys [Krsna and
Balarama].'
a
(7) Sri Garga said: 'Everyone knows that I am the
teacher of example of the Yadus. In this world I
always perform the purification rite for every son
[of that family]. If I perform this ceremony for
you, your sons would be considered the sons of
Devakl. (8-9) Kariisa, that great sinner, knows
about your friendship with Vasudeva. He also
knows that the eighth child of Devakl cannot be a
girl, while he took notice of Devakl having a
daughter [Durga 10.4: 12], He thus might consider
to kill these children and therefore it is not wise
for us to do this.'
(10) Sri Nanda said: 'Then please perform, with¬
out him or even my own relatives knowing about
it, right here in this remote place, in the cow shed,
30 Snmad Bhagavatam - The Story of the Fortunate One
the purificatory rites for a second birth by reciting
the benedictory words.'
(11) Sri Suka said: 'The man of learning thus ur¬
gently requested in secret seclusion performed the
name-giving ceremony for the two boys for which
he had come. (12) Sri Garga said: 'He, this son of
RohinI, will with His transcendental qualities be
the pleasure of all his folk. Therefore He will be
called Rama. Because of His extraordinary
strength He will also be known as Bala and be¬
cause of not existing separately from the Yadus
[see also 10.2: 8] He will further be known as
Sankarsana [the unifier]. (13) And this one [the
son of Yasoda] has according to the yuga accepted
forms with a white, a red or a yellow color. Now
He is Krsna [of a dark complexion, see **]. (14)
This child previously was bom somewhere else as
the son of Vasudeva and therefore the ones who
know this will speak about this child of yours as
the glorious Vasudeva. (15) There are many
names and forms according to the qualities and
activities of His appearances. These are known to
me, but the common people do not know them.
(16) Being a Nanda-
Gokula cowherd this
child will always act to
what is most beneficial
to all of you. With His
support you will easily
overcome all dangers
[*3], (17) Oh King of
Vraja, in the past, when
there was a faulty re¬
gime, He has protected
pious souls who were
disturbed by rogues so
that they, with those bad
elements defeated, could
flourish [see also 1.3:
28]. (18) Just l ik e the
ones faithful to Visnu
have nothing to fear
from the Asuras, those
who are as fortunate to
associate with this child
in love and affection,
will not be overcome by
enemies. (19) Therefore,
oh Nanda, take the greatest care raising this child.
As for His qualities, opulences, name and fame
this son of yours is as good as Narayana!'
a /
(20) Sri Suka said: 'After Garga thus fully had
informed them about the Supreme Soul [the way
He had manifested in the form of the two boys]
and had left for his place, Nanda, being blessed
with all good fortune, considered himself most
happy. (21) Shortly thereafter Rama and Kesava
[Krsna] were crawling around in Gokula on their
hands and knees enjoying their childhood. (22)
Crawling like snakes through the mud of the cow
place while dragging their feet behind them, they
produced a sweet sound with their ankle bells, but
when they, charmed by those sounds, enthusiasti¬
cally followed [the ankle bells of] other people,
they became afraid and quickly returned to their
mothers. (23) When their mothers closed their, by
the mud charmingly colored, bodies in their arms,
they allowed them to drink from the milk which,
because of the great love for each of their sons,
flowed from their breasts. And when they, while
they were sucking, looked into their mouths they
Canto 10 31
were delighted with the greatest ecstasy to dis¬
cover that their teeth were growing. (24) From
within their houses watching the children play
outside in Vraja, they laughed and forgot their
household being amused to see how the two boys
caught the ends of the calves' tails and were
dragged around by them. (25) When the mothers
during their household duties could not find a way
to check Them being engaged in Their tireless
play with the cows, with fire, with shaip-toothed
animal beaks [of dogs and monkeys], with swords,
water, birds and thorns, they were unsettled. (26)
Rama and Krsna very soon without the help of
their knees, oh King, with ease began to walk
around on their legs alone in Gokula. (27) The
Supreme Lord together with Balarama playing
with the other kids in Vraja then awakened a heav¬
enly bliss in the ladies of Vraja. (28) The gopTs
who with their eyes on Krsna were eager just to
hear time and again about His childish pranks,
assembled in the presence of His mother and said:
(29) 'Once He untimely released the calves and
smiled about the anger that gave rise to. Some or
another way He stole the palatable curd, milk and
butter from the pots, ate from it and also gave each
monkey a share. When they refuse to eat [having
enough], He breaks the pot and when He cannot
find any [food to feed the monkeys], He gets angry
at the people of the house and goes around pinch¬
ing the babies. (30) [With the pots] hung out of
reach He devises a way by piling up things or
turning over a mortar and then finds His way to
the contents by making a hole in the hanging pot.
Awaiting the time that the gopTs are busy with
their household affairs, He with the necessary light
from the radiating jewels on His body manages to
find His way in a dark room! (31) He is so
naughty that He sometimes freely urinates in a
clean spot in our houses and that cunning, re¬
sourceful thief now sits there like a nice boy!' The
gopTs present there discussed all these matters, but
when they saw Him sitting in front of them, look-
32 Snmad Bhagavatam - The Story of the Fortunate One
ing afraid with His beautiful face, the gopTs were
happy to see Him. They with their complaints
against Him truly could not be angry with Him
and having a good time had to smile only. (32)
One day, when He was a little older, Balarama and
the other kids of the neighborhood came to tell His
mother: 'Krsna has eaten dirt!'
(33) Yasoda, anxious about His well-being,
chided Krsna, took Him by the hand and looked
worried into His mouth to inspect Him. She said:
(34) 'Why, You unruly boy, did You secretly eat
dirt? What are Your older brother and all Your
playmates saying?'
(35) 'Not true at all mommy, I did not eat any dirt.
If you think it is true, then look right here into My
mouth!'
(36) 'Is that so? Then open
wide!' she told Him and He, the
Supreme Personality, the Lord
whose opulences are unlimited,
in His pastime of acting like a
human child opened His mouth.
(37-39) Within His mouth she
[for the second time, see 10.7:
35-37] saw the entire universe
with all beings moving and not
moving, the sky in all directions,
the mountains, the continents,
the oceans, the surface of the
earth, the blowing wind, the fire,
the moon and the stars. She saw
the planetary systems, the wa¬
ters, the light, the firmament
with all of outer space and all
[divinities] bound to change, the
senses, the mind and the three
modes. Seeing that diversity
along with the time of living of
each soul, the natural instincts,
the karma, all that is desired, the
different subtle bodies as also
Vraja and herself within in the
wide open mouth of her son's
body, she was struck with disbe¬
lief: (40) 'Is this all a dream, a
divine phantasmagoria or maybe
a delusion of my own intelligence, or would that
what I so see differently be some yogic phenome¬
non natural to my child? (41) Let me therefore
surrender at the feet of Him beyond my range of
vision whom I may not understand, who escapes
my consciousness, mind, action and words and
under whose control I live and may return [home,
back to Godhead]. (42) With the notion of myself
as being the wife of this spouse having that son, as
being the queen of Vraja owning all the wealth
with authority over all the gopas and gopTs with
their cows and calves, I have it all wrong since
only He is my purpose in life [see 5.5: 8, 7.9: 19
and B.G. 5: 29].' (43) After mother Yasoda thus
had received this understanding of His reality, He,
the master of illusion, the mighty Visnu, mani¬
fested for her again the magic of the affection for
her son. (44) With the memory [of the vision] in¬
stantly faded, the gopl placed her son on her lap
Canto 10 33
with a heart filled with the same intense affection
for her son as before. (45) The Lord is glorified in
all His greatness with the help of the three [Ve¬
das] , with philosophical exercises [the Upanisads],
with yogic analysis [ sdhkhya-yoga ] and with other
devoted literatures, but she simply thought about
Him as being her son.'
(46) The honorable king said: 'Oh brahmin, what
were the pious activities [see B.G. 7: 16] per¬
formed by Nanda and Yasoda from whose breast
the Lord drank His milk? How did they achieve
the highest perfection of such a blessing? (47) Not
even His own father and mother could enjoy the
magnanimous activities of the young Krsna who
eradicates the impurities of the world, actions that
even today are glorified by the transcendentalists!'
(48) Sri Suka said: 'Drona, the best of the demi¬
gods [the Vasus], determined to carry out the or¬
ders of Lord Brahma, together with his wife Dhara
said the following to him: (49) 'May we being
bom on this earth be devoted to the Supreme
Godhead, the Master of the Entire Universe, the
Lord who is the ultimate goal under whose care
one can easily avoid a miserable life.' (50) 'So be
it' was the answer [given by Brahma]. Drona
thereupon took his birth in Vraja and became the
Great One [the Bhagavan to Bhagavan], the highly
distinguished and celebrated Nanda and she,
Dhara, appeared as Yasoda [compare 10.3: 32-45
and see *4]. (51) Oh son of Bharata, for that rea¬
son there was from both the parents and all the
gopas and gopTs, the constant [love of the] devo¬
tional service unto Him who had appeared as their
son, the Lord our well-wisher. (52) To substantiate
the words of Brahma Krsna then together with the
almighty [Bala-]Rama resided in Vraja to perform
His pastimes [His 'Ilia'] to the delight of all.'
*: The Sanskrit says here 'by birth', but the
parampard stresses the second birth or initiation.
SvamI Prabhupada comments: 'No one is born a
brahmana ; everyone is bom a s'udra. But by the
guidance of a brahmana and by samskdra, one can
become dvija, twice-bom, and then gradually be¬
come a brahmana. Brahmanism is not a system
meant to create a monopoly for a particular class
of men. Everyone should be educated so as to be¬
come a brahmana. At least there must be an op¬
portunity to allow everyone to attain the destina¬
tion of life.' Next to this second birth there is also
the third birth one has from one's sacrificial activi¬
ties: independence is achieved with the internali¬
zation of the guru (see also 4.31: 10, 7.11: 35).
**: The word ' krsna 1 means more than just 'dark'.
SvamI Prabhupada comments: 'If we analyze the
nirukti, or semantic derivation, of the word
"Krsna," we find that na signifies that He stops the
repetition of birth and death, and krish means
sattartha, or "existence." (Krsna is the whole of
existence.) Also, krish means "attraction," and na
means bnanda, or "bliss." 'His colors are discussed
later on in Canto eleven under: 11.5: 21,24, 27 en
34.
*3: One of the mantras the Vaishnavas use to offer
their food to Krsna is:
narno brahmanya-devaya
go-brahmana-hitaya ca
jagad-dhitaya krsnaya
govindaya namo namah
'My obeisances unto the godhead of the brahmins
always concerned about the cows, the brahmins
and the entire universe; unto Krsna, Govinda, my
respects.'
*4: Concerning this difference between the privi¬
lege of being the actual parents Vasudeva and De-
vakl and being His foster parents Nanda and
Yasoda, Prabhupada explains that there are two
types of siddhas, the perfected ones or liberated
souls: nitya siddhas and sadhana siddhas: those
who are eternally liberated like Nanda and Yasoda
who are eternally Krsna's associates or expansions
of Krsna's personal body, and those ordinary hu¬
man beings who acquire a special position by en¬
during sadhana, the spiritual practice of executing
pious activities and following the regulative prin¬
ciples of devotional service.
34 Snmad Bhagavatam - The Story of the Fortunate One
looking around, from a hanging [storage] pot to
His pleasure handed a share of the milk goodies
out to a monkey. From behind watching these ac¬
tivities, she very slowly approached her son. (9)
Seeing her approaching with a stick in her hand
He quickly climbed down and fled away, like He
was afraid, with the gopT after Him - He who
could not even be reached by the greatest yogis of
penance who try to get access in their meditation
[see also B.G. 18: 55]. (10) Even though the
quickly chasing mother with the flowers falling
from her hair and with her heavy breasts to her
thin waist, had to slow down, she nevertheless
finally managed to capture Him. (11) Seeing the
little scoundrel remorsefully crying and rubbing
the collyrium of His eyes all over His face with
His hands, she caught Him with His fearful eyes
Hoofdstuk 9
Mother Yasoda Binds Lord Krsna
A ,
(1-2) Sri Suka said: 'One day, when the maidser¬
vants were otherwise engaged, mother Yasoda,
Nanda's queen, was churning and making her
curd. During the time she was churning the butter
she sang songs about everything she could re¬
member her son had done. (3) Being dressed in
linen that was held by a belt around her shaking
hips, her breasts, which at the nipples were wet
because of her affection for her son, moved as she
was churning and with that movement the bangles
on her wrists and her earrings moved along in
harmony. The perspiration because of the labor of
pulling the churning rope mean¬
while ran down her face and fell
down together with the jasmine
flowers from her hair. (4) The Lord
desirous to drink milk approached
her as she was churning and get¬
ting affectionate with His mother,
He stopped the churning rod by
taking hold of it. (5) She sweetly
allowed Him on her lap to drink
from her overflowing, loving
breasts and watched with a smile
how happy He was. When she saw
how a pan of milk was boiling
over she had to put Him aside
quickly and leave, but He was not
yet satisfied. (6) Having gotten
angry He, biting His full red lips
and with false tears, with a stone
broke the pot in which the butter
was churned and, hidden from
sight in an adjacent room, He be¬
gan to eat from everything that
was churned. (7) The gopT rescued
the boiling hot milk from the stove
and returned to her workplace
where she discovered that the
churning pot was broken. Not see¬
ing her child she with a smile con¬
cluded that it had been His work.
(8) Standing on top of a mortar He
had turned over, He, anxiously
Canto 10 35
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31^3 ^171 i
uTT^fTTTifllfTrmzT^r^i
zf^cT^j /ft<$ ^\\^\
by the hand with a threatening pose. (12) With a
good heart for her son understanding His fear she
threw away the stick though and decided to bind
Him with a rope. But she did not know what kind
of power she was dealing with.
(13-14) He to whom there is neither an inside nor
an outside, neither a beginning nor an end, is both
the beginning and the end, both the inside and the
outside of the universe. He constitutes the com¬
plete of the universe. And He, the One Unmani¬
fest, the One Unseen present in the form of a mor¬
tal being, was by the gopT taken for her son and
bound to a mortar like one does with a normal
child. (15) When the rope she used to bind her
naughty child fell short with a length of an inch,
the gopT tied another rope to it. (16) When even
that one fell short she tried another one that, join¬
ing and joining, would not suffice either to bind
Him staying short with [again] an inch. (17)
Yasoda proceeded with all the ropes in the house¬
hold and thus failing she, being struck with won¬
der, had to laugh together with all the gopTs taking
part in the fun. (18) Seeing His mother sweating
and getting tired and all the flowers falling down
from her loosened hair, Krsna was so gracious to
allow her to bind Him. (19) My best one, the Lord
factually thus exhibited how He, Krsna, despite
being the controller of the entire universe with all
its demigods, is controlled by the servant [who is
ruled] by His wishes [His devotees. Compare 7.3:
14-21]. (20) Neither Lord Brahma, Lord Siva, nor
the Goddess of Fortune albeit residing at His side,
received from the Giver of Final Liberation the
mercy the gopT obtained. (21) They who adhere to
the physical concept of life [the karmis ] as also the
jnanis [the book people, the transcendentalists]
and they who go for the soul only [the escapists,
the impersonalists] cannot win as easily the Su¬
preme Lord, the Son of the GopT, as those can who
are convinced of bhakti [of devotional service] in
this world [see also B.G. 11: 54 and 18: 16].
(22) While His mother was very busily engaged
in her household, the Lord observed two arjuna
trees outside who had been demigods [Guhyakas].
They once were the sons of the bestower of riches
[Kuvera]. (23) They were known then as the very
prosperous NalakOvara and Manigrlva, but be¬
cause of their conceit they had been cursed by
Narada to become trees.'
Hoofdstuk 10
The Deliverance of the Sons of Kuvera
(1) The king said: 'Oh powerful one, can you
please describe the abominable act because of
which the devarsi got angry and the two [sons of
Kuvera] were cursed?'
36 Snmad Bhagavatam - The Story of the Fortunate One
(2-3) Sri Suka said: 'Very proud of being elevated
to the association of Rudra the ones born from the
Keeper of Wealth, [one day] walked around in a
beautiful park at the MandakinI river [upper-
Ganges] near Kailasa [Siva's mountain]. In that
garden full of flowers
they most bewil¬
dered, with their
eyes rolling because
of being intoxicated
from drinking
varum, were to¬
gether with women
who sang songs to
them. (4) Because
they wanted to enjoy
themselves they in
the company of the
young girls entered
the Ganges full of
lotus beds, like two
male elephants with
their she-elephants.
(5) It so happened
that Narada, the al¬
mighty devarsi, got
to see them, oh son
of Kuru, and from
the demigods' mad¬
dened eyes could
understand what
state they were in.
(6) Seeing him their adherents [the girls] were
ashamed and, afraid of being cursed, quickly cov¬
ered their naked bodies with their garments. But
the two guardians of Kuvera's treasures [the Siva
guhyakas], who were also naked did not. (7) See¬
ing the two being drunk and blind with their pres¬
tige and wealth, he in order to teach the two sons
of the light a lesson, pronounced a curse against
them saying the following. (8) Narada said: 'For
the one who in the mode of passion enjoys the
things of the world there is nothing as perplexing
to the intelligence as the arrogance of wealth, a
good birth, [a nice body, learning, riches] etc., in
which one feels attracted to women, wine and
gambling. (9) In that position killing animals,
merciless people out of control with themselves
think that this body, which is doomed to perish,
would not age and would not die [see also 7.15: 7,
B.G. 9: 26], (10) The body, however deemed to be
divine, after death serves the worms and turns into
stool and ashes. Does someone with such a selfish
attitude towards other living beings know what
hell he is heading for
[see also 5.26: 17]?
(11) Does this body
belong to the one
providing the food,
to oneself, to one's
father, to one's
mother, or does it
belong to one's
father-in-law, to a
state authority, to a
buyer, to the fire or
even to the scaven¬
gers? (12) The ques¬
tion is: who would
thus that knower
actually be [that
proprietor] of the
body that manifested
from the unmani¬
fested nature and
vanishes again? Who
else but a fool would
take the body for the
real self and kill
[other] living beings
[see also 4.11: 10]?
(13) For fools blinded by pride about their wealth,
poverty is the best ointment for their eyes. A poor
man is better capable of seeing others as equal to
himself [*]. (14) Someone who is pricked by a pin
does not wish anybody with a likewise body to
experience such a pain, but not so a person who
was never pricked by a pin. (15) A poor man is
free from all conceit associated with the falsehood
of the self. The great difficulty [of poverty] that
one by providence may encounter in this world, is
for him the best austerity. (16) Always being hun¬
gry the senses of the slim body of a poor person
eager for food [**], become less and less domi¬
nant and also the violence [that is the counterpart
of the lust to eat] ceases. (17) [As opposed to the
rich] the poor can [easily] associate with the saints
[who keep to the vow of poverty and are] equal
Canto 10 37
minded towards all. The [men¬
tal] cause of their suffering as
also their [physical] hankering
is reduced by meeting such
honest people so that purifica¬
tion is quickly achieved as a
consequence [see also 10.8: 4],
(18) Why would one avoid the
equanimous renouncers of the
world [the sadhus ] who want to
serve Mukunda and desire the
association of materialists who
proud of their wealth seek their
refuge in that what is untrue
[see also B.G. 7: 15]. (19) I will
therefore take away this igno¬
rant conceit of these womaniz¬
ing drunkards who because of
the sweet liquor varum, arro¬
gant and blinded with the opu¬
lence have lost control of them¬
selves. (20-22) Since these two
sons of Kuvera being absorbed
in darkness, in their pride indif¬
ferent towards others did not
care to dress their bodies, they
deserve it to become immobile
[as two trees]. This in order to
prevent that they repeat this. It
is furthermore my mercy that
their self-remembrance may continue and also my
special favor that they, after a hundred years of the
gods [a year is a day], may obtain the personal
association of Vasudeva. With their bhakti revived
they then may resume their celestial lives.'
(23) Sri Suka said: 'The devarsi thus having spo¬
ken went away to Narayana-asrama [his abode],
leaving NalakOvara and Manigrlva behind to be¬
come a pair of arjuna [***] trees. (24) To be true
to the words of the seer, His topmost devotee, the
Lord [who was bound to the mortar] very slowly
[now] moved to the spot where the two arjuna
trees were standing. (25) [He thought:] 'The de¬
varsi is most dear to Me. Even though these two
were bom from the loins of Kuvera [a rich man], 1
will perform according to the words stated by the
great soul.' (26) Thus having decided Krsna
moved in between the arjunas and that way got the
big mortar stuck across. (27) The boy dragging the
wooden mortar that was tied to His belly behind
Him, with great force pulled over the two trees.
They shook heavily because of His supreme
power and came down with trunk, branches,
leaves and roots up making a tremendous noise
[*4]. (28) On the spot from the two trees two per¬
sons appeared, resplendently beautiful, like fire
rising up and illuminating all directions. They of¬
fered Krsna head down with folded hands their
obeisances. Being freed from passion and igno¬
rance they said the following to the Lord of the
Entire World: (29) 'Krsna, oh Krsna, oh Supreme
Master of Yoga! You are the root cause and the
Original Person in the beyond of this world, of this
creation of gross and subtle matter that by the
brahmins is known as Your form. (30-31) You are
the One for all living beings, You are the master of
the life force, of the body, of the soul and the
38 Snmad Bhagavatam - The Story of the Fortunate One
senses. You are the Time, the Supreme Lord
Visnu, the Imperishable Controller. You as the
Greatest One who are both the cosmic creation
and the subtle reality, You consisting of passion,
goodness and slowness, are the Original Personal¬
ity, Overseer and the Knower of the restless mind
in all fields of action. (32) Who, being locked up
in a body with a mind that is agitated by the
modes of nature, is capable of knowing You? Who
now is worthy of You who are not confined to a
body, You who existed before the creation and
who, now being covered by the modes of nature,
is present here before us? (33) Therefore we offer
You, Vasudeva, the Supreme Personality, the Ori¬
gin of Creation, You whose light is covered by the
might of Your natural modes, You the Brahman
[both inside and outside], our respectful obei¬
sances. (34-35) You who are not material but are
known by the different embodiments of the
avataras, thus demonstrates an incomparable, un¬
limited might in activities that cannot be per¬
formed by normally embodied persons. You, that
same Goodness and Master of all blessings, have
now appeared for the liberation and elevation of
everyone, with all Your potencies and expansions!
(36) Our respects for You, oh Highest Virtue, oh
Supreme Auspiciousness! For You, oh Vasudeva,
oh Peaceful One and Master of the Yadus, our rev¬
erence. (37) Oh Unlimited One, do we, the ser¬
vants who could meet You, oh Supreme Lord be¬
cause of the mercy of Your follower, the sage
[Narada], have Your permission now [to leave]?
(38) May our words always concern Your pas¬
times, may our ears hear the talks about You, may
our limbs be working for You and may our minds
always remember Your lotus feet. May our heads
bow to You, the All-pervading One, and may our
sight be engaged in seeing the truthful ones [the
saints, the Vaishnavas especially] who are Your
partial embodiments.'
a /
(39) Sri Suka said: 'This way being glorified by
the two Guhyakas, the Supreme Lord, the Master
of Gokula who with ropes was bound to the mor¬
tar, smiled and spoke to them. (40) The Supreme
Lord said: 'Everything of this incident with the
most kind Narada that happened in the past is
known to Me. What a great favor he did in cursing
you to fall down for being blind in your madness
about the wealth. (41) Just as the eyes of a person
who faces the sun [are freed from darkness] one is
simply freed from all bondage by the presence of
devotees who are equal towards all, by associating
with persons dedicated to Me. (42) Now that you,
oh reeds [*5] of Kuvera, are saturated with love
towards Me, please return home with Me as the
Supreme Destination, I who constitute the Su¬
preme of your desire and from whom one never
returns [to a worldly existence. See also B.G. 5:
17].'
(43) Sri Suka said: 'Thus being addressed by Him,
the two circumambulated Him who was bound to
the mortar. They offered their repeated obeisances,
took leave and then left in the northern direction
[where Kailasa is found].'
*: Prabhupada comments to this: 'There is an in¬
structive story called punar mttsiko bhava, "Again
Become a Mouse". A mouse was very much har¬
assed by a cat, and therefore the mouse ap¬
proached a saintly person to request to become a
cat. When the mouse became a cat, he was har¬
assed by a dog, and then when he became a dog,
he was harassed by a tiger. But when he became a
tiger, he stared at the saintly person, and when that
saintly person asked him, "What do you want?"
the tiger said, "I want to eat you". Then the saintly
person cursed him, saying, "May you again be¬
come a mouse".'
**: Systematic hunger or regular fasting is in fact
a standard procedure for devotees who regularly
fast for a day like with ekadasi : each eleventh day
after the new and full moon the Vaishnava fasts
from cereal and beans and then chants. Modem
medicine confirms that a regular fast, or system¬
atic hunger prolongs one's life. See also 8.16: payo
vrata, fasting from solid food as the best of all
sacrifices.
***: Arjuna trees are still found in many forests.
The bark is used by cardiologists to prepare medi¬
cine against heart trouble.
*4: It is because of this damodara-lila that Lord
Krsna as a toddler is sometimes called Damodara:
Canto 10 39
tied to the belly [see also the bhajan Damo-
darastaka].
*5: 'reeds' is an expression referring to the hol¬
lowness of being surrendered.
Hoofdstuk 11
A New Residence, the Fruit Vendor and
Vatsasura and Bakasura Defeated
(1) Sri Suka said: 'The cowherd men lead by
Nanda heard the tumult of the falling trees and,
afraid that it had been the thunder, went to the
spot, oh best of the Kurus. (2) Discovering that the
two arjunas had fallen to the ground they, flabber¬
gasted, had no idea what the cause of this apparent
crash would be. (3) Who could have done this?
The child, dragging the wooden mortar that He
was bound to by the rope? How could this won¬
drous thing have happened? They were peiplexed.
(4) The other children said: 'He has done it, with
the mortar getting across. He
dragged it in between the
trees! And there were
also two personali¬
ties. We saw it with
our own eyes!' (5)
They could not be¬
lieve what they said.
'That is not possi¬
ble! How could
such a small child
have uprooted the
trees?' But some of
them had doubts
[and deemed it very
well possible]. (6)
When Nanda saw that
his son with a rope being
tied to a big mortar was dragging
around with it, he had to smile and released Him.
(7) The Supreme Lord encouraged by the gopis,
sometimes danced or sang for them, as if He was a
simple, ordinary child they could control like a
wooden doll. (8) Sometimes He on request carried
a wooden seat, a measuring jug or a pair of shoes,
to which He made fun with His relatives by strik¬
ing His arms [as if He would be a strong adult].
(9) By acting like a child to the pleasure of every¬
one, the Supreme Lord in Vraja showed the world
to what extent He submits to His devotees.
(10) Krsna [one day] heard a fruit vendor calling:
'Oh people, come and get your fruits!' And so the
Infallible One, the Bestower of all Fruits who
wanted some fruits, quickly grabbed some paddy
and came to buy fruit. (11) What He had to offer
had slipped from the palms of His hands [on the
way], but the fruit lady filled them [nevertheless]
with fruits. Thereupon the entire basket of fruits
filled with gold and jewels!
(12) After the incident with the arjunas RohinI
Devi once called for Krsna and Rama who were
absorbed in their playing with the other children at
the riverside. (13) When the boys immersed in
their games upon being called did not show up,
RohinI sent mother Yasoda to take care of the
sons. (14) As she was calling for her son Krsna
and for the other boys whom He
so late still was playing
with, because of her
love the milk flowed
from her breasts.
(15) 'Krsna, oh
Krsna my lotus-eyed
one, oh darling, stop
playing and drink
some milk. You
must be tired and
hungry my son! (16)
Oh Rama, please
come right now to¬
gether with Your
younger brother, oh
love of the family. You
enjoyed Your breakfast this
morning and You now must be need¬
ing some more! (17) Oh scion of Dasarha ['worthy
of service', the Yadus], the king of Vraja wants to
eat and is waiting for You. Come here, be nice and
let the other boys go home. (18) You are covered
with dirt my son, come and take a bath. Today is
the day of Your birth star, be clean and then we'll
40 Snmad Bhagavatam - The Story of the Fortunate One
give cows to the brahmins! (19) Just see how the
boys of Your age, being washed by their mothers,
are all dressed up. You too with a bath, having
eaten and being decorated should enjoy now.' (20)
Mother Yasoda thus in her intense love consider¬
ing the Highest of them All to be her son, oh ruler
of man, took Krsna and Rama by the hand and
brought them home to get them presentable.'
(21) Sri Suka said: 'The elderly gopas who wit¬
nessed the great disturbances in the Big Forest
came together with Nanda to discuss what was
happening in Vraja. (22) Upananda [Nanda's elder
brother], the oldest and wisest one with the great¬
est experience, said in that meeting what, accord¬
ing to the time and circumstances, to the interest
of Rama and Krsna would be the best thing to do:
(23) 'We who wish the best for our Gokula, should
leave this place all together. Great disturbances are
occurring here with the evil intent to kill the boys.
(24) The reason for this is that, somehow or other
with the grace of the Lord, He, this boy, was de¬
livered from the hands of the RaksasI [POtana]
who came here to kill the children and because of
the fact that the falling handcart almost hit Him.
(25) And then the Lord of the Suras had to save
Him from the demon in the form of a whirlwind
who transported Him into the sky and so danger¬
ously collapsed on the rocky ground. (26) Being
protected by the infallible One the child and the
other children also escaped from dying because of
the two [falling] trees He got stuck in between.
(27) As long as that devil [behind these attacks] is
harassing us, we cannot stay in this cow place. To
the interest of the boys we all together have to
move to another place, before it is too late. (28)
There is a[nother] forest named Vrndavana [the
'clustered forest' *] with lots of fresh greenery and
serene rock formations that with its variety of
plants and wealth of grasses is a very suitable
place for gopa, gopT and cow [go]. (29) Let us
therefore immediately go there today and not
waste any time. We get all carts ready and be on
our way with the cows, our wealth, in front - if
you all agree.'
(30) Hearing that, the gopas said unanimously:
'That is the right way, the correct approach', and
began to assemble the cows and load their belong¬
ings. (31-32) Putting the elders, the children and
women on the bullock carts and next their belong¬
ings, the gopas with the greatest care took their
bows and arrows and departed together with the
priests, oh King, thereby keeping the cows in front
and loudly vibrating their horns and bugles all
around. (33) The gopis, nicely dressed with their
gold around their necks and their bodies decorated
with fresh kunkum, sang during the ride on the
carts with great pleasure about Krsna's pastimes.
(34) Yasoda and RohinI, beautifully together with
Krsna and Balarama being seated on one cart,
were very happy to hear the stories being sung.
(35) Reaching Vrndavana, a place most agreeable
throughout all seasons, they settled for a cow
compound by placing their carts in a semi-circle
like the form of the moon. (36) Oh ruler of man,
when Rama and Madhava saw Vrndavana with
Govardhana hill and the hanks of the Yamuna,
they were very happy. (37) The two boys with
Their children's games and broken language thus
delighted the inhabitants of the cow community
[the new Vraja], In due course of time They were
old enough to take care of the calves. (38) Sport¬
ing in different ways with all kinds of games,
They together with the other cowherd boys, tended
the calves close to the lands of Vraja. (39-40)
Sometimes blowing their flutes, sometimes hurling
with a sling [for the fruits], sometimes moving
their feet for the tinkling [of their ankle bells],
sometimes playing cow and bull while bellowing
loudly imitating the animals that fought with each
other and sometimes imitating the sounds of other
animals, They wandered around just like two nor¬
mal children.
(41) One day on the bank of the Yamuna tending
their calves with their playmates, a demon
[Vatsasura] appeared on the scene with the intent
to kill Krsna and Balarama. (42) Assuming the
form of a calf he had mixed with the other calves.
But the Lord spotted him and, gesturing to
Baladeva, pointed him out while He inconspicu¬
ously slowly moved in his direction. (43) Acyuta
caught him by the hind legs and his tail, whirled
him heavily around and next threw him lifeless on
top of a kapitha tree [**]. There the body of the
demon assumed a giant size whereupon he to¬
gether with the tree, fell to the ground. (44) The
Canto 10 41
boys who all had witnessed this incident, were
greatly amazed and praised Him, exclaiming:
'Well done, very good!', and the gods being
pleased showered flowers. (45) This couple, the
Sole Protectors of All the Worlds who had turned
into protectors of calves, that morning finished
their breakfast and next wandered around tending
the young animals.
(46) With each of them being responsible for his
own group of calves, they one day wishing to
quench their thirst arrived at a reservoir where
they drenched the animals and thereupon them¬
selves also drank from the water. (47) There the
boys saw a gigantic body looking like a mountain
peak broken off by a thunderbolt and fallen down,
that frightened them. (48) It belonged to a big de¬
mon called Bakasura, who had assumed the body
of a gigantic heron [a baka ***]. All of a sudden
most powerfully rising up he with his shaip beak
swallowed Krsna. (49) Seeing Krsna being de¬
voured by the heron all the boys headed by Rama
were flabbergasted and stood completely over¬
whelmed and stared, nailed to the ground. (50) He,
the son of a cowherd, the Master of the Lord of the
Universe [Brahma], started deep in its throat to
burn like fire and was instantly angrily released
without a scratch.
The heron thereupon
immediately tried to
kill Him again with
its sharp beak. (51)
With Bakasura at¬
tacking again, He
with His arms
caught the beak of
that friend of
Karhsa, after which
He, as the Master of
the Truthful Ones
and to the pleasure
of the denizens of
heaven, before the
eyes of the boys,
tore it apart as easily
as one splits a blade
of grass. (52) At that
moment the gods of
all places accompa¬
nied by drums, conches and prayers, showered
jasmine and other flowers from Indra's paradise
[Nandana-kanana] and congratulated the enemy of
Bakasura. Seeing this, the cowherd sons were
struck with wonder. (53) The way the senses re¬
turn to life [when one regains consciousness], the
boys headed by Balarama returned to life when He
was released from the beak of the heron. Freed
from the danger they embraced Him, assembled
their calves and returned to Vraja. There they
loudly declared [that Krsna had defeated another
demon]. (54) The gopas and the gopTs were as¬
tounded when they heard all the stories. Eagerly
staring at them as if they had returned from death,
they filled with admiration most delighted could
not turn their eyes away from the boys. (55) [They
said to themselves:] What a miracle that this boy,
having faced so many life threats, is still around,
while all those who gave rise to fear themselves
had to experience the hatefulness they gave in to.
(56) Even though they had approached with the
intent to kill this boy, none of the evil planners
who appeared so grotesque in their malice, man¬
aged to succeed. Besieging Him they all died like
flies in the fire. (57) That is how it is: the words of
the knowers of Brahman never ever prove false.
That what by the supreme master [Garga] was
42 Snmad Bhagavatam - The Story of the Fortunate One
predicted has happened exactly so [see 10.8: 8-9]!'
(58) This way Nanda's gopas delighted in the
pleasure to talk about the stories about Krsna and
Balarama without ever running into the pains of
the world [see also 1.7: 6]. (59) The two boys thus
passed their childhood in the cow-community with
different children's games like playing hide and
seek, building dams and jumping around like they
were monkeys.'
*: Vrndavana is situated between Nandesvara and
Mahavana.
**: The kapitha is sometimes called ksatbelphala.
The pulp of this fruit is very palatable. It is sour-
sweet and liked by each and everyone.
***: The heron is regarded a bird of great cunning,
deceit and deliberation and so it stands for the
hypocrite, the cheat, the rogue.
them had. All together they numbered over a thou¬
sand. (3) With Krsna's personal calves added to
them they could not be counted anymore. Im¬
mersed in their children's games, the boys had a
good time in different places [in the forest]. (4)
Even though they were already adorned with
gems, shells, gold and pearls, they also used fruits,
green leaves, bunches of beautiful flowers, pea¬
cock feathers and colored minerals to decorate
themselves. (5) They snatched away each other's
belongings and threw them at a distance when it
was discovered. Others threw them further away,
but then again they were returned with a laugh. (6)
When Krsna walked away to admire the beauty of
the forest, they enjoyed it to say 'me first, me first'
while they touched Him. (7-11) Some blew their
flutes, some vibrated their horns, some hummed
along with the bumblebees and others imitated the
cuckoos. Some ran after the shadows of the birds,
some walked elegantly with the swans or sat with
the ducks just as silent or danced with the pea¬
cocks. They searched for young monkeys and
hopped along with them between the trees as they
were skipping from tree to tree. They jumped to-
Hoofdstuk 12
The Killing of the
Demon Aghasura
(1) Sri Suka said:
'One day the Lord
decided to have a pic¬
nic in the forest. Ris¬
ing early He blew His
horn nicely to wake
up His comrades and
the calves. Then they
departed from Vraja
driving their groups of
calves in front of
them. (2) It offered a
most attractive sight
to see them all happy
and beautifully to¬
gether as they walked
out in His company
with their prods,
horns, flutes and the
many calves each of
Canto 10 43
gether with the frogs, getting wet in the water,
they laughed at their shadows and mocked their
own echoes. This way they enjoyed the merit of
their previous lives in friendship with Him who is
the Supreme Divinity for those who are entangled
in maya, He who is the spiritual happiness for
those transcendentalists who accept it to be of
service [as a consequence thereof. See * and 1.1:
2, 1.7: 6 and 2.1: 6]. (12) Yogis skilled in self-
control do not even after many lives of doing pen¬
ance achieve the dust of His lotus feet. How fortu¬
nate then are the inhabitants of Vraja for whom He
became the object of their vision by personally
being present?
(13) And then the one named Agha ['the evil one']
appeared on the scene, a great demon who could
not tolerate the sight of their happy pastimes. His
life's end was awaited by all the immortal souls, in
spite of the nectar they drank. (14) When
Aghasura, who was sent by Kamsa and who was
the younger brother of BakI [POtana] and
Bakasura, saw the boys who were lead by Krsna,
he thought: 'This must be the killer of the two who
together with me took birth from the same mother.
Let me therefore now for their sake, kill Him and
His boys! (15) When these boys have become the
sesame and water for the funeral rites of my
brother and sister, when the strength of the life of
the inhabitants of Vraja [their children] has disap¬
peared, when these living beings whom they con¬
sider the very embodiment of their love and breath
have left them, they all will be as good as dead.'
(16) Thus having decided he assumed the won¬
drous form of a very, very large python that ex¬
tended for miles. Therewith he occupied, as high
as a mountain and with a mouth spread wide open
like a mountain cave, that moment most wickedly
the road in order to swallow the picnickers. (17)
Keeping his mouth wide open, his lower lip rested
on the earth and his upper lip touched the sky. His
teeth were like mountain peaks, the inside was
pitch dark, his tongue resembled a broad road, his
breath was like a warm wind and his fiery look
was like a lire. (18) Seeing him in that position
they all considered it Vmdavana at its best. It was
for them a known game [to act] as if they were
looking at the form of a python's mouth: (19)
'Look dear friends! A dead python there before us,
ready to swallow us all with its snake mouth
spread open, is it not? (20) It is obvious, really,
that cloud up there is the upper lip and below, that
big sand bank with that reddish glow, is his lower
lip... (21) On the left and right, those caves, look
just like the comers of the mouth and those peaks
there, are exactly like the animal's teeth. (22) The
length and breadth of the broad path, is like the
tongue and the darkness, in between the moun¬
tains, looks l ik e the inside of its mouth. (23) Just
notice how that hot wind blowing from a forest
fire is like its breath, and the bad smell of the flesh
of the burned corpses, stinks like the flesh within
its belly. (24) Would this animal be here to devour
all who dare to enter? With that being so, he will,
just like the heron, be immediately vanquished by
Krsna!' so they said, looking at the gleaming face
of Him, Baka's enemy, while they loudly laughing
and clapping their hands entered its mouth.
(25) Krsna heard them talking this and that way
besides the truth. They did not realize what they
were dealing with. He knew that the Raksasa was
very real and was deceiving them and so He ar¬
rived at the conclusion that He, the Supreme Lord,
the Complete Whole of All Living Beings who is
situated in the heart, should stop His comrades.
(26) Meanwhile, all the boys and their calves had
entered the belly of the demon, but they were not
devoured. The Raksasa who was thinking of his
dead relatives, waited for Baka's enemy to enter.
(27) Krsna, who for each and everyone is the
source of fearlessness, was amazed to witness that
and compassionately felt sorry about this twist of
fate. They who had no one but Him now help¬
lessly had moved away from His control to burn
as straws in the fire of the belly of Aghasura, death
personified. (28) What to do now? This rogue
should not exist, nor should the innocent and faith¬
ful ones find their end. How could He achieve
both ends at the same time? Gathering His
thoughts the Lord, the Unlimited Seer, knew what
to do and entered the mouth. (29) That very mo¬
ment all the gods exclaimed from behind the
clouds in fear 'Alas, alas!' and Kamsa and the
other bloodthirsty friends of Aghasura rejoiced.
(30) When He heard that, Krsna, the Supreme
Lord who is never vanquished, immediately ex¬
panded Himself [see siddhi] within the throat of
44 Snmad Bhagavatam - The Story of the Fortunate One
the demon who tried to crush the boys and the
calves in his belly. (31) With that action the air¬
ways were blocked and the eyes of the squirming
and wrestling giant popped out. The life air was
arrested within the internally completely ob¬
structed body and then broke out through the top
of the skull. (32) After all life air had left the body
and Krsna saw that the boys and calves lay dead,
He, Mukunda, the Supreme Lord, brought them
back to life whereupon He reappeared from the
mouth in their company. (33) From the body a
most wonderful bright light issued that all by itself
illumined the ten directions. It remained in the sky
waiting until the Supreme Personality appeared
and then, before the eyes of the demigods, it en¬
tered His body [sayujya-mukti], (34) Everyone
most pleased thereupon performed his specific
service of worship [see also 1.2: 13]: flowers were
showered, the singers of heaven sang, the heav¬
enly girls danced, the demigods played their spe¬
cific instruments and the brahmins offered prayers.
(35) The Unborn One [Lord Brahma] who nearby
in his abode heard the wondrous sounds of those
for everyone so very auspicious prayers, sweet
sounds, songs and different celebrations, came
immediately and stood amazed to see the glory of
the Supreme Master.
(36) Oh King, after the skin of the python had
dried, it became a place of interest for the inhabi¬
tants of Vrndavana that for a long, long time af¬
terwards was used as a cave. (37) This incident -
of the snake's death and deliverance and the lib¬
eration of Him and His associates - that took place
when the Lord was five years old [kaumdra ], was
by the boys in Vraja disclosed one year later \pau-
ganda\ as if it had happened that very day. (38)
However unthinkable it might be for an impure
soul, it is not that astonishing that even Aghasura
was liberated from all contamination and [with the
light of his soul] could merge with the Supersoul.
All he had to do was to associate but for a moment
with the Supreme Creator of a higher and lower
existence, when He assumed the form of a human
child. (39) This destination He even grants those
who [like Aghasura] but once got innerly con¬
nected to His form because of a certain state of
mind in relation to His divinity [thus even being
connected in hatred]. What then would that mean
for those in whom He is ever present as the re¬
mover of illusion, as the One who always grants
each and every soul the realization of transcenden¬
tal happiness?' "
(40) Sri Sota [see 1: 12-15] said: "He [Parlksit]
who was protected by the God of the Yadus
[Yadavadeva or Krsna] and who this way, oh
twice-born one, heard about the so very wonderful
activities of his savior [see 1.8], thus being fixed
in his consciousness asked the son of Vyasa for
more about these meritorious deeds. (41) The
honorable king said: 'Oh brahmin how could what
happened in the past, be described as having hap¬
pened in the present? How can that be possible?
Canto 10 45
How could what the Lord did at the age of live
years by the boys be described as having occurred
at His sixth? (42) Oh great yogi, I am burning with
curiosity. Please, explain this incident to me, oh
guru, I am certain that it was caused by nothing
but the deluding potency of the Lord \yoga-mdyd\.
(43) In this world, oh teacher, we as a mundane
ruler are most blessed with the opportunity to al¬
ways drink from the nectar of your sacred talks
about Krsna.' "
(44) Sri Suta said: "When the man of penance this
way was questioned by him, he had completely
lost contact with his senses the very moment that
he was reminded of the Infinite One. After with
difficulty slowly having regained his external vi¬
sion, he answered the Lord's most outstanding,
finest adherent."
*: Srlla Prabhupada comments: 'The secret of suc¬
cess is unknown to people in general, and there¬
fore Srlla Vyasadeva, being compassionate toward
the poor souls in this material world, especially in
this age of Kali, has given us the Srlmad Bhagava-
tam. Srlmad Bhagavatam puranam amalam yad
vaisnavanam priyam (S.B. 12.13: 18). For
Vaishnavas who are somewhat advanced, or who
are fully aware of the glories and potencies of the
Lord, Srlmad Bhagavatam is a beloved Vedic lit¬
erature. After all, we have to change this body
(tatha dehantara-praptih). If we do not care about
Bhagavad Gita and Srlmad Bhagavatam, we do
not know what the next body will be. But if one
adheres to these two books - Bhagavad Gita and
Srlmad Bhagavatam - one is sure to obtain the as¬
sociation of Krsna in the next life ( tyaktva deham
punar janma naiti mam eti so 'rjuna [B.G. 4: 9]).
Therefore, distribution of Srlmad Bhagavatam all
over the world is a great welfare activity for theo¬
logians, philosophers, transcendentalists and yogis
(yoginam api sarvesdm [B.G. 6: 47]), as well as
for people in general'.
Hoofdstuk 13
Lord Brahma Steals the Boys and Cal¬
ves
(1) Sri Suka said: 'Asking such very good ques¬
tions you are a most fortunate soul, oh best of the
devotees, because you with your wish to hear the
stories about the Lord again and again, lend them
new charm. (2) This is what sets apart the truthful
ones who accepted the essence of life: that what is
their life's purpose, the aim of their understanding
and what comes first to their mind, appears to be
new every time they properly discuss matters in
relation to the Infallible One, despite the repeti¬
tion, just like every woman seems to be new to a
womanizer. (3) Please listen carefully, oh King, I
will relate it to you... even though it is a confiden¬
tial subject. For gurus describe even hidden mat¬
ters to a loving disciple.
(4) After He had saved the boys and calves from
the mouth of that deadly Agha, the Supreme Lord
brought them to the river bank and spoke the fol¬
lowing words: (5) 'Oh, how beautiful this river
bank is My dear friends! It offers all opportunity
to play, with its soft and clean sands, the aroma of
the blooming lotuses that attract the bumblebees
and the sounds of the chiiping birds everywhere in
the many trees! (6) Let us eat here. It is late now
and we are weak from hunger. After the calves
drank from the water, they at ease can eat from the
nearby grasses.' (7) They consented, let the calves
drink from the water and took them to the tender
grasses. Then they opened their lunch bags and
happily enjoyed their meal together with the Su¬
preme Lord. (8) In a wide circle happily facing
inward, the boys of Vraja grouped in rows around
Krsna. Thus sitting down in the forest they looked
as beautiful as the petals and leaves that make up
the whorl of a lotus flower. (9) Some of them used
flower petals as a plate while others used bunches
of leaves, twigs, fruits, [the material of] their
packets, the bark of trees or a slab of rock. (10) All
of them allowed the others a taste of their own
favorite food and thus they with the Lord had a
good time taking their lunch while laughing and
making others laugh. (11) With His flute tucked
away in His belt and with the horn and the prod at
His left side, He took the yogurt rice and pieces of
fruit between His fingers. Keeping Himself in the
middle of the circle of His comrades He made
them laugh telling His jokes. The denizens of
heaven thus witnessed how the Enjoyer of all Sac-
46 Snmad Bhagavatam - The Story of the Fortunate One
rifices was enjoying His childhood pastimes. (12)
Oh scion of Bharata, while the Infallible One this
way in harmony was eating together with the
cowherds, the calves looking for grass had wan¬
dered deep into the forest. (13) Noticing that,
Krsna, the Terror of Fear, said to the worried boys:
'Oh friends, stay where you are, I will bring the
calves back to this spot!' (14) Krsna, the Supreme
Lord, after saying this, went away with a bit of
food in His hand to look everywhere in the moun¬
tains, the caves, the bushes and the bowers for the
calves of His friends.
(15) He who was bom from the lotus and who
resides in the beyond [Lord Brahma], was very
charmed by the way
the Lord had en¬
chanted the boys.
Just to see more of
it he led the boys
and their calves
away to hide them
elsewhere, oh man
of the Kuru bond.
This authority from
heaven who before
had witnessed the
deliverance of
Aghasura, had be¬
come very aston¬
ished about the Al¬
mighty Personality
[see footnote*].
(16) When Krsna
nowhere could find
the calves nor the cowherd boys after He had re¬
turned to the river bank, He searched the entire
forest for the both of them. (17) Neither finding
the calves nor their caretakers anywhere in the
forest, Krsna, well aware of everything going on
in the universe, understood immediately that this
was the work of Vidhi [Lord Brahma]. (18) In or¬
der to please the mothers of the boys and also him
[Brahma], Krsna, the Controller managing the en¬
tire universe, thereupon expanded Himself to both
the forms [of cowherd boy and calf]. (19) With a
perfect likeness of the cowherd boys and their ten¬
der calves, having the same size of legs and hands
and the same bugles, flutes, sticks and bags and
such; with the same ornaments and dresses in all
respects, with exactly their character, habits, fea¬
tures, attributes and traits and playing the same
games and such, Krsna, the Unborn One, mani¬
fested Himself in expansions of Visnu with the
same voices and bodies they had. (20) Personally
thus in different ways enjoying the company that
He offered Himself in the form of the calves and
the cowherd boys, He, the Soul of All, thereupon
entered Vraja. (21) He brought Himself in the
form of the different calves to the different cow¬
sheds and next entered the different houses with
the different persons He had become, oh King.
(22) As soon as their mothers heard the sound of
their flutes, they immediately abandoned what
they were doing
and lifted them
as feathers up
in their arms.
They hugged
them and al¬
lowed them,
being wet from
their love, to
drink from
their nectarean
breast milk. In
that spirit feed¬
ing their sons
[they were thus
of respect for]
the Supreme
Divinity [the
Supreme Lord].
(23) Every time
Madhava thereupon in the evening came home, oh
ruler of man, having finished what He had to do,
they happily took care of Him with their actions of
massaging, bathing, smearing and decorating Him,
chanting mantras for His protection, marking Him
with tilaka and sumptuously feeding [all the boys
He was]. (24) Thereafter the cows, that had ar¬
rived in their sheds, immediately loudly mooing
called for their calves. These followed them, were
time and again licked by them and fed with the
milk that flowed from their udders. (25) From cow
and gopT there was in this matter the motherly af¬
fection as there was before, be it that since this
love now was derived from the Lord [in the form
Canto 10 47
of the calves and
boys], it was free
from the bewilder¬
ment of 'this is my
child' [free from 'I'
and 'mine']. (26) Now
that the children of the
inhabitants of Vraja,
unlike before, were all
like Krsna for the time
of a year, the creeper
of affection for them
[and Him] gradually,
day by day, increased
without a limit. (27)
Thus for the period of
a year tending Him¬
self in the form of the
calves by means of
Himself in the form of
the cowherd boys, He,
the Supersoul, wished
to play His game [His
iTla ] in the community and the forest.
(28) One day, live or six days before a whole year
had passed, the Unborn Lord, together with
Balarama taking care of the calves, entered the
forest. (29) In the vicinity of Vraja looking for
grass for their calves, they at a distance were spot¬
ted by the mother cows that were pasturing on top
of Govardhana hill. (30) As soon as they saw them
they, urged by their love, forgot about the herd.
Despite the difficult path, they broke away from
their caretakers and loudly mooing galloped fast
[downhill] with their necks raised to their humps,
their heads and tails upwards and dripping mi lk
from their udders. (31) The cows united with their
calves at the foot of the hill and, despite having
calved again, fed them with their flow of milk and
anxiously licked their limbs as if they wanted to
swallow them. (32) The gopas being frustrated in
their efforts to keep them from the difficult and
dangerous path, felt greatly ashamed for having
gotten angry with them, for when they got there,
they found their sons together with the cows and
calves. (33) Their minds were steeped in a mood
of utter, transcendental love and with that great
attraction their anger melted away like snow be¬
fore the sun. Lifting their boys up in their arms to
embrace them, they smelled their heads and expe¬
rienced the highest pleasure. (34) Thereafter the
elderly gopas, overjoyed with the embraces, could
only with difficulty tear themselves loose from
them and had tears in their eyes upon the memory.
(35) When Balarama saw the abundance of love
and the constant attachment of all the inhabitants
of Vraja, however long ago their children and the
calves had left behind their mother's breast, He
could not understand the reason for this and won¬
dered: (36) 'What kind of miracle is happening
here? The divine love [prema] of Me and everyone
here in Vraja for the children and for Vasudeva,
the Soul of the Complete Whole, has never been
so big! (37) Who would be behind all this? What
has caused it? Is it a divine being, is it a woman or
a she-devil? In any case it must be the special
grace [Maya-devI] of My Sustainer. Who else
could bewilder Me like this?' (38) Pondering thus
He through His mind's eye saw that all the calves
along with their companions were [manifestations
of] the Lord of Vaikuntha. (39) [Balarama said to
Krsna:] 'These boys are no [incarnated] masters of
enlightenment, nor are these calves great sages.
48 Snmad Bhagavatam - The Story of the Fortunate One
You, oh Supreme Controller, only You are the One
who manifests Himself in all the diversity of exis¬
tence. How can You be everything that exists at
the same time? Tell Me, what exactly is Your word
to this?' By saying these words Baladeva then with
His Lordship arrived at an understanding of the
situation [**].
(40) The selfborn one [Brahma] returning after
such a long time, saw that, even though it was but
a moment later to his own notion [see kalpa ], one
year later the Lord was playing together with His
expansions like He did before. (41) [He said to
himself:] 'Because the many boys in Gokula to¬
gether with their calves, fast asleep are situated on
the bed of my deluding power, it cannot be so that
they today would have risen again. (42) I therefore
wonder where these boys here came from. They
are different from the ones bewildered by my
power of illusion. Yet the same number of them is
for an entire year playing together with Visnu!'
(43) For a long time thus contemplating what the
difference between the two would be, he, the self-
bom one, by no means could determine who of
them were the real ones and who not. (44) And
thus even he, the
unseen one, was
factually bewil¬
dered by his own
mystic power, he
who wanted to
mystify Visnu,
the One who
Himself being
elevated above
all misconcep¬
tion, mystifies
the entire uni¬
verse. (45) As
meaningless as
the obscurity of a
fog is during the
night and the
light of a glow¬
worm is during
the day, a person
of a lesser mystic
potency will re¬
alize nothing but his own destruction when he tries
to use this power against a great personality. (46)
And even as the selfborn one was looking on, he
saw the herders of the calves appearing with the
complexion of a rain cloud and in clothes of yel¬
low silk. (47-48) They had four arms and held a
conch, a disc, a club and a lotus in Their hands.
They wore helmets, earrings, necklaces and gar¬
lands of forest flowers. They were marked with
the srivatsa, carried the [Kaustubha] jewel about
Their conch-striped necks and had bracelets
around Their wrists. They had ornaments at Their
feet and bangles on Their ankles. With Their belts
around Their waists and Their rings around Their
fingers They were most beautiful to behold. (49)
From head to toe all Their limbs were covered by
strings of fresh, soft tulsi [basil] that had been of¬
fered by those [devotees] who are of great merit
[see also 10.12: 7-11]. (50) With Their smiles as
bright as moonlight and the clear glances of Their
reddish eyes, They, being just like [the natural
modes of white] goodness and [reddish] passion,
were the creators and protectors of the desires of
Their devotees [compare 10.3: 20], (51) The
Praiseworthy Primal Being [of Visnu thus] was by
all beings moving and not moving, from the first
Canto 10 49
being [of Brahma] down to the smallest clump of
grass, worshiped in different ways, with [for in¬
stance] dance and song. (52) The glory of the per¬
fections [siddhis, being like the smallest etc.], the
mystic potencies headed by Aja [***] and the
twenty-four elements of creation headed by the
complete of them [the mahat-tattva ] were standing
around Them [in a personal appearance]. (53)
They were worshiped by the time factor [ kala ], the
individual nature [ svabhava ], the reform by purifi¬
cation [samskara], desire [, kdrna ], fruitive action
[karma], the modes [ guna] and other powers the
glory of whose appearances was defeated by His
greatness [see also B.G. 13: 22], (54) They were
embodiments of the complete, one essence full of
knowledge, bliss, truth and eternity. In Their glory
They were of a greatness beyond the reach of
even the seers of philosophy [see also 1.2: 12 and
*4]. (55) The selfbom Brahma thus saw Them all
instantly as expansions of the Supreme Absolute
Truth [ para-bralvnan] by whose effulgence this
entire creation, moving or not moving, is mani¬
fested. (56) By Their radiance being caught in
bliss and shaken in all his eleven senses, the self¬
bom one thereupon fell silent, just like the doll of
a child [is nullified] by the presence of a locally
worshiped deity.
(57) The One Never Born [Krsna] understood that
the lord of Ira [Brahma's consort Sarasvatl] thus
was mystified. Because by [the presence of] Him
who is known by the Vedas [as the Supreme
Brahman] everything else is nullified, because that
self-manifested [multiple] blissfulness above the
material energy superseded Brahma's glory and he
therefore could not fathom what he was dealing
with, the Lord all at once tore away the veil of His
yogamdyd [see also 7.7: 23]. (58) Then, with his
external consciousness revived, he like a dead man
with difficulty stood up and opened his eyes to
behold this [universe] including himself. (59) That
moment looking in all directions he saw
Vrndavana situated in front of him with its many
trees, a place sustaining and pleasing its inhabi¬
tants during all seasons. (60) Man and beast who
are inimical by nature, live together like friends in
that residence of the Invincible One from which
all anger, thirst and all of that has fled away. (61)
There the one residing in the beyond [Brahma],
saw Him, the Absolute Truth Without a Second,
the Supreme Unlimited One of Unfathomable
Knowledge who had assumed the role of a child in
a cowherd family. He saw Him the way He was
before: all alone and searching everywhere for His
calves and boys with a morsel of food in His hand
[*5]. (62) When he saw that, he quickly came
down from his carrier [the swan] and fell with his
body flat to the ground like a golden rod. With the
tips of his four crowns he therewith touched His
feet and bowing down performed a bathing cere¬
mony with the pure water of his tears of joy. (63)
Over and over thinking about what he previously
had seen, he rose and fell for a long time again and
again at the feet of Krsna, the greatness present
there. (64) Gradually getting up again he, looking
up at Mukunda, wiped his eyes and with his head
bent over, a trembling body and a faltering voice
extolled Him humbly with folded hands and a
concentrated mind.'
*: Sffla Prabhupada comments: 'Anyone materi¬
ally bom is subject to bewilderment. This pastime
is therefore called brahma-vimohana-lTla, the pas¬
time of bewildering Brahma. Mohitam ndbhijdnati
mam ebhyah par am avyayam (B.G. 7: 13). Mate¬
rially bom persons cannot fully understand Krsna.
Even the demigods cannot understand Him (muh-
yanti yat suray ah). Tene brahma hrida ya adi-
kavaye (S.B. 1.1: 1). Everyone, from Brahma
down to the small insect, must take lessons from
Krsna.'
**: Srlla Prabhupada comments: 'We should be
careful to note that although the supreme source is
one, the emanations from this source should be
separately regarded as inferior and superior
[meaning unconscious and conscious - ed.]. The
difference between the Mayavada and Vaishnava
philosophies is that the Vaishnava philosophy rec¬
ognizes this fact. Sri Caitanya Mahaprabhu's phi¬
losophy, therefore, is called acintya-bhedabheda -
simultaneous oneness and difference.' [see also the
dual position taken by Krsna in the Bhagavad Gita
7:3-6].
***: Ajah means unborn but Aja, the she-goat, is a
nickname of His deluding power by Maya-devI or
50 Snmad Bhagavatam - The Story of the Fortunate One
Durga. According to Prabhupada [the parampara\
namely the word aja means maya, or mystic
power: everything mysterious is in full existence
in Visnu. Aja Taulvali is, according the Cologne
lexicon, the name of a Muni who lived on the mi lk
of a she-goat [an aja \. The term aja [the he-goat]
itself refers to the leader of the flock, the driver,
mover, instigator, and is used for indicating Indra,
Rudra, one of the Maruts, Agni, the sun, Brahma,
Visnu and Siva.
*4: Srlla Prabhupada comments: 'Yet although
Krsna cannot be seen through the Upanisads, in
some places it is said that Krsna can in fact be
known in this way. Aupanisadam Purusanr. "He is
known by the Upanisads." This means that when
one is purified by Vedic knowledge, one is then
allowed to enter into devotional understanding
( mad-bhaktim labhate param [B.G. 18: 54]).'
*5: Srlla Prabhupada comments: 'A similar inci¬
dent occurred when Brahma went to see Krsna in
Dvaraka. When Krsna's doorman informed Lord
Krsna that Lord Brahma had arrived, Krsna re¬
sponded, "Which Brahma? Ask him which
Brahma." The doorman relayed this question, and
Brahma was astonished. "Is there another Brahma
besides me?" he thought. When the doorman in¬
formed Lord Krsna, "It is four-headed Brahma,"
Lord Krsna said, "Oh, four-headed. Call others.
Show him".'
Hoofdstuk 14
Brahma's Prayers to Lord Krsna
•/ • • •
(1) Sri Brahma said: 'My praise for You, oh Son of
the Cowherd King, oh worshipable Lord whose
beauty is characterized by a resplendent face, soft
feet, a body as dark as a raincloud, clothes as
bright as lightening, gunja [seed] ornaments [on
Your ears], peacock feathers, a garland of forest
flowers, a morsel of food [see 10.13: 14], a rod, a
Canto 10 51
bugle and a flute. (2) Oh Godhead so full of mercy
for me, even with this body of Yours before me,
that to the desire of Your devotees has manifested
but at the other hand is not a material product at
all, I, Brahma, with my inward mind cannot di¬
rectly fathom Your greatness, not to mention the
happiness You experience within Yourself. (3)
Even though You are Invincible in the three
worlds, You surrender to the will of those persons
who, in maintaining their material positions, regu¬
larly exercise their body, words and mind and [are
prepared to] listen to the stories about You the way
they are described by the devotees - by those
truthful souls who, living simply, offer their obei¬
sances and no longer try to be of any intellectual
achievement [apart from You]. (4) The so highly
beneficial path of bhakti, oh Almighty Lord, is
rejected by those who struggle exclusively for the
achievement of knowledge ['enlightenment'].
Their efforts though mean nothing but trouble to
them, just as empty husks are nothing but a hin¬
drance to the ones threshing. (5) A long time ago,
oh Almighty One, there was in this world many a
yoga adept who, dedicating all his actions to You,
acquired insight by doing his duty. It is indeed so
that by performing devotional service someone
with the presentation [the chanting and reading] of
Your stories easily can achieve Your Supreme
Destination, oh Infallible One [see also 7.5: 23-
24]! (6) Nevertheless, oh Completeness of Exis¬
tence, only he is able to understand the potency of
You as being without material qualities [nirguna ],
who is of a pure engagement with a mind and
senses that are free from agitations. A person is
truly free from attachments to this or that form
only when he follows Your love without another
instruction for himself, and not otherwise. (7)
Great scientists in the long run might succeed in
counting all the particles present in the universe of
the earth, the sky, the snow and the light of the
stars. But who would be able to count all the
qualities of You, the Self of All Qualities
[ gunatma ], who descended for the benefit of all
living beings [compare 8.5: 6]? (8) Someone who
earnestly hopes for Your compassion, endures the
consequences of his own actions and offers You
his obeisances with his heart, words and body, will
lead a life directed at the position of liberation,
because he then will be the heir of Your service
[see also 1.5: 17, 1.19: 32, 2.1: 12, 3.33: 6, 4.20:
11,4.29: 38 etc.]. (9) Just see, oh Lord, how I, just
to test Your potency, by expanding my illusory
power, have behaved myself in an uncivilized
manner towards even You, the Deluder of All De-
luders, the Unlimited, Original Supersoul. What is
my will compared to Yours? But a spark relative to
a fire! (10) Therefore, oh Infallible One, I offer
You my excuses, I, born from passion, who as the
unborn one thought himself to be independent
from You. My eyes were blinded by the darkness
of ignorance. Does someone like me, who accepts
You as his master, not deserve Your mercy? (11)
What am I with my material nature, with those
seven vitasi [± 63 inches] of this body, with this
totality of matter, false ego, ether, air, fire, water
and earth that surrounds me like a pot? What am I
compared to the unlimited universes that like
atomic dust move away from the openings and
pores of Your body, Your greatness [see also 1.3:
3 and 3: 11]? (12) Oh Lord from the Beyond,
does the mother count it as an offense when a
child kicks its legs within the womb? What, being
labeled with designations as 'existent' or 'nonexist¬
ent', would there actually be outside of Your ab¬
domen? (13) Have I, the 'selfbom' Brahma [aja
*5] not originated from You? Are the words untrue
that state that when the three worlds ended and
You Narayana laid down in the waters of devasta¬
tion, I have appeared on the lotus of the stem that
grew from Your abdomen [see 3: 8]? (14) Are You
not Narayana the Soul of all living beings? You
are the Teacher Within the Heart, the Witness of
All Worlds, the Nara-ayana: the lead of man and
the source from which the waters originated. That
is what You truly are and not so much your delud¬
ing material energy [, maya ]. (15) If that real tran¬
scendental body of Yours that shelters the entire
universe is situated upon the water, why then did I
not see it, oh Supreme Lord [when I was looking
for You] ? And why did You, when I could not see
you clearly in the heart, on the other hand then
suddenly become visible again [see 3.8: 22]? (16)
In this incarnation, oh Dispeller of Maya, You [by
opening Your mouth] have demonstrated to Your
mother the illusory nature of this externally visible
manifested universe that is also in its entirety pre¬
sent inside of You [see 10.7: 35-36 & 10.8: 37-39].
(17) The way all of this including Yourself is visi-
52 Srimad Bhagavatam - The Story of the Fortunate One
ble within You, it is also fully present outside. This
is only possible because of Your inconceivable
potency! (18) Did You not just today show me
how this all, except for Yourself, is based upon
Your bewildering potency? First You were there
all alone and then You became all of Vraja's boys
and calves. Next You even became a same number
of four-handed forms who were served by all [the
powers] including me and then You became an
equal number of universes [10.13: 53]. Then You
again became the One Infinite Absolute Truth
without a second... (19) For those who unaware of
Your position understand You the material way,
You, by expanding Your may a, appear as Me for
the matters of creation, as Yourself for the puipose
of maintenance and as the Three-eyed One [Lord
Siva] in the end. (20) You, who are [factually] un¬
born, oh Lord, take Your birth among the enlight¬
ened souls and the seers, as well as among the
human beings, the animals and the aquatics, oh
Master and Creator, to subdue the false pride of
the non-devotees and to be of mercy for the devo¬
tees [see also B.G. 4: 8]. (21) Who, oh Greatest
Supreme Lord, oh Supersoul and Master of Yoga,
knows where and how, to what degree or when in
the three worlds Your pastimes occur, You expand
the play of Your spiritual energy [yoga-mayd]7
(22) For that reason this complete whole, which is
untrue [asat, temporary] in its form, is just like a
dream wherein one's awareness is covered by all
kinds of distress. While one inside of You finds
Your unlimited forms of consciousness, eternity
and happiness [rat, permanent, see also B.G. 2: 16
and **], that what seems to be true [outside] on
the other hand originated from the material energy.
(23) You are the One Soul, the Original Personal¬
ity, the Oldest One, the Truth, the Light from
Within without a beginning and an end, the eter¬
nally unchangeable, unimpeded happiness free
from impurities, the Complete Whole Without a
Second that is everlasting and defies all descrip¬
tion. (24) They who from the sunlike spiritual
master received the perfect vision of the confiden¬
tial philosophy, can see You, the very Soul, the
Supersoul of all souls, being described as such.
They are the ones who easily cross over the ocean
of an untrue worldly existence. (25) For those who
do not understand You as being the Supreme Soul,
for that reason alone a totally material life unfolds
that disappears again with spiritual knowledge,
just as with a rope [in illusion the image of] a
snake may appear and disappear again. (26) Des¬
ignations of being bound to matter or being liber¬
ated, rise from ignorance. When one realizes that
the two have no separate existence, one is situated
in the true knowledge and unhindered conscious¬
ness [as-it-is, free from may a] of the supreme
transcendental self. [They at that time lose their
meaning,] just as day and night are matters doubt¬
ful to the sun itself. (27) Oh, how ignorant the
foolishness is of persons who think of You, the
Original Soul, as being something else and about
the Self as something to be looked for [as some¬
one present] in the outside world [see B.G. 18:
16]! (28) The realized devotees [the sages], who
reject everything that is not 'that' [see neti neti 7.7:
23], look for You within themselves, oh Unlimited
One. Flow can such a person of discrimination,
appreciate the true nature of the 'rope' he sees be¬
fore him without rejecting the [therewith associ¬
ated] illusion of seeing a 'snake' [see also 10.6: 8,
and B.G. 18: 37]? (29) It is therefore so my Lord,
that someone who is blessed with but a trace of
Your lotus feet, can understand the truth of the
glory of Your Supreme Personality, while that is
not possible for someone else, however long he
might speculate. (30) May it therefore be so, oh
Lord, that in this birth, a next one or even another
type of birth, there will be that greatest fortune in
which I, by becoming one of Your devotees, am
fully of service at the lotus buds of Your feet? (31)
How fortunate are the cows and the gopTs of Vraja
from whom You, to Your full satisfaction in the
form of the calves and boys, have been drinking
the nectarine breast milk. Oh Almighty Lord, that
satisfaction of You could as yet by no Vedic sacri¬
fice be equaled! (32) What a happiness, oh what a
fortune it is for Nanda, the gopas and the other
inhabitants of Vraja, to have You as their friend,
You the Complete, Absolute and Eternal Truth of
Transcendental Happiness. (33) However great the
good fortune and glory of these people might be,
oh Infallible One, we, the eleven [presiding deities
of the senses ***], Lord Siva and the other leading
demigods, are very happy to drink, again and
again, from the cups of the senses of these devo¬
tees, the nectarean beverage of Your sweet lotus
feet. (34) Whatever birth 1 would take here in this
&
Canto 10 53
forest [even as this or that animal or plant], would
bring me the greatest happiness, just because 1
then would bathe in the dust of the feet of any of
them [out here] whose life is completely devoted
to the Supreme Lord Mukunda, the dust of whose
feet even today is sought in the Vedic mantras [the
Srutis]. (35) What but Yourself, the source of all
benedictions, oh Godhead, would You grant as a
reward to these members of the cowherd commu¬
nity? All of their homes, wealth, friends, dear
ones, bodies, children, life-air and minds are dedi¬
cated to You. When our mind thinks of anything
else it falls in illusion. For did You not even ar¬
range it indubitably so that PQtana - who dressed
up as a devotee - and also her family members
[Baka and Agha] could reach You, oh divine per¬
sonality? (36) As long as the people are not Yours,
oh Krsna, their attachments and such are all
thieves, their home is a prison and their infatuation
is as a pair of shackles to their feet. (37) Despite
being completely transcendental You on this earth
imitate [and deride] the material ways, oh Master,
just to increase the amount of happiness of the
people of surrender. (38) Let the people [who
claim to know] of Your unlimited potency think
what they like - why all these words? That is not
my way, oh Master. Your magnificence is not
within the range of my
mind, body and words [see B.G. 2: 42-44]! (39)
Permit me to leave, oh Krsna. You know every¬
thing, You see all, You alone are the master of all
universes, I put this universe at Your disposal. (40)
Sri Krsna, oh bestower of pleasure of the lotus of
the Vrsni dynasty. You are the cause of the devel¬
opment of the seas of this earth, of the demigods,
the brahmins and the animals. When there are un¬
sound doctrines You dispel the darkness. You are
the opponent of the ogres on earth. For as long as
the sun shines, till the end of time, I oh worshipa-
ble Supreme Lord, will offer You my obeisances.'
A ,
(41) Sri Suka said: 'Thus having extolled the
Wealth of the World, the creator of the universe,
after circumambulating Him three times and bow¬
ing down to His feet, returned to his abode. (42)
The Supreme Lord granted the one who had origi¬
nated from Him permission to leave and then
brought the calves back to the riverbank where
they had been. There, just as it was before, all His
friends were present. (43) Although one year had
passed and they, without the Lord of their lives,
had been covered by Krsna's may a, it was to the
conception of the boys but half a moment ago, oh
King. (44) What do persons whose minds are un¬
der the spell of maya not forget out here? Because
of illusion the entire world is per-
t petually bewildered and for¬
getful about itself [its soul,
its identity], (45) The
friends said to Krsna:
'You have returned
quickly, we did not even
eat a single bite more,
please come here and
take Your meal as
should.' (46) Smiling at
them, the Lord of the
Senses thereupon took
His meal with the cow¬
herd boys whom He,
when they returned from
the forest to Vraja,
showed the skin of the
python Aghasura [see
10.12], (47) He whose
body was decorated with
a peacock feather, with
v5b
54 Snmad Bhagavatam - The Story of the Fortunate One
flowers and colors from the forest, loudly played
the bamboo flute. He called for the calves while
the horns sounded and the boys sang about His
purifying glories. Thus with His comrades enter¬
ing the pasture grounds [near Vrndavana] He was
a pleasure to the eyes of the gopTs. (48) In Vraja
the boys sang: 'Today we have been saved by the
son of Yasoda and Nanda who killed a great ser¬
pent!'
(49) The king said: 'Please, oh brahmin, explain
how there could be such an unprecedented amount
of love for the child of someone else that Krsna
was, a love that even exceeded the love [the gopas
and gopTs had] for their own offspring?'
(50) Sri Suka said: 'One's own self is most dear to
every living being, oh ruler of man. All the love
for others, children, wealth and so on is based
upon that. (51) Oh best of kings, the love of em¬
bodied beings for their own individual self is
therefore not equal to the love they have for that
what belongs to them like sons, wealth, homes and
so forth. (52) Persons who speak of the body as
being their self [see also ahankcira ], oh best of
kings, therefore [also] hold their body as most
dear and certainly do not attach an equal value to
that what [or the other person] they are associated
with [see also B.G. 2: 71]. (53) If one considers
the body as something that one possesses
[though], it consequently will not be as dear as the
soul [the true self]. After all, when it grows old the
desire to stay alive remains equally strong. (54)
[The self of] one's own soul is therefore most dear
to all embodied beings. It constitutes in fact the
purpose of existence of all the moving and not
moving living entities in the universe. (55) In this
you should know Krsna as the Soul of all souls [or
the Supersoul]. It is He [that Self] who by His own
art appearing as a human being, is present on this
planet for the benefit of the entire universe.
(56) They who in this world know Krsna as He
really is, understand that the moving and not mov¬
ing living entities [including inorganic matter] are
two different manifestations of the Supreme Lord.
He is the Complete Whole, the essence outside of
which nothing exists out here [compare B.G. 7:
26]. (57) He is even the cause of the transforma¬
tion [of the unmanifested matter of pradhana] that
establishes the manifestation of everything in ma¬
terial nature. Is there anything that can exist apart
from Krsna, the Supreme Lord? (58) His lotus
feet, that are like a boat, the feet that for the entire
universe [even for the greatest gods] constitute the
refuge of virtue and merit of Him who is so fa¬
mous as the enemy of Mura [the demon], consti¬
tute for those who seek shelter with them the Su¬
preme Abode. In this place [named Vaikuntha]
none of the material miseries are found. With each
step taken with them the ocean of material exis¬
tence is [not more than the water in] a calf s hoof-
print [compare 10.1: 5-7 and 10.2: 30].
(59) Everything you have been asking for con¬
cerning that what the Lord did at His fifth year and
was declared at His sixth, I have now described to
you. (60) The person who hears or sings about
these pastimes of Lord Murari annihilating Agha,
how He with His friends was taking lunch in an
open spot in the forest and about the other-worldly
[multiple Visnu] form that He assumed with the
selfbom one who so elaborately offers his prayers,
will achieve all the [spiritual] ends he desired.'
(61) *4
*: Based upon this verse Srlla Prabhupada in the
Caitanya-Caritamrta, Adi-llla, chapter two, text 30
states that Krsna is considered the real source of
all other expansions of the Visnu forms and other
demigods originating from them: 'Lord Krsna is
Narayana, the father of Brahma, because Lord
Krsna's plenary expansion Garbhodakasayl Visnu,
after placing Himself on the Garbha Ocean, cre¬
ated Brahma from His own body. Maha-Visnu in
the Causal Ocean and KsrrodakasayT Visnu, the
Supersoul in everyone's heart, are also transcen¬
dental expansions of the Supreme Truth."
**: In his commentary on the Vedanta-sutra, Srlla
Madhvacarya quotes the following statement from
the Vedic .sruf/'-mantras: 'satyam hy eve dam visvam
asrijata' . "This universe, created by the Lord, is
real."
***: The 'eleven' pertains to the demigods ruling
over the senses of action and perception plus the
mind: the Digdevatas rule audition, the Vayus rule
Canto 10 55
the tactile sense, Surya rules sight, Varuna rules
taste, the Asvinl-kumaras rule the olfactory sense,
Agni rules speech, Indra rules the hands, Upendra
rules the feet, Mitra rules the defecation, Prajapati
rules the organ of generation and Candra rules the
mind. Siva is the god presiding over ahankara,
false ego.
*4: There is a last verse to this chapter identical to
the last one of chapter eleven: verse 10.11: 59.
The two boys thus passed their childhood in the
cow-community with different children's games
like playing hide and seek, building dams and
jumping around like they were monkeys.'
[translated by the pupils of Prabhupada as]: In this
way the boys spent their childhood in the land of
Vrndavana playing hide-and-go-seek, building
play bridges, jumping about like monkeys and
engaging in many other such games.
This verse present in the original Sanskrit proba¬
bly does not belong here. It must have accidentally
been transferred from chapter 11 in the process of
manual copying through the ages.
*5: Brahma is in this chapter just like Krsna called
the unborn one or aja\ not to get confused it is
here translated with 'selfbom', svayam-bhu, an¬
other name for Brahma as the one directly born
from Narayana, while Krsna, contrary to what it
seems in His descending in a material form, factu¬
ally is the never born primeval source [see also
footnote *** to the previous chapter].
Hoofdstuk 15
The Killing of Dhenuka, the Ass Demon
and Poison in the River
a /
(1) Sri Suka said: 'When They [Rama and Krsna]
in Vraja attained the age of boyhood [six to ten
years old], the two who rendered Vrndavana most
pleasurable with Their footprints, were old enough
56 Snmad Bhagavatam - The Story of the Fortunate One
to be cowherds. Together with Their friends they
thereupon were commissioned to tend the cows
[*]. (2) Madhava ['the Sweet Lord'], eager to play,
surrounded by the gopas who were chanting His
fame, sounding His flute and keeping the animals
together with Balarama in front of Him, entered
the forest that had many flowers and a lot of nour¬
ishment for the cows. (3) The most enchanting
forest was filled with the sounds of bees, animals
and birds. There was a lake with water as clear as
the minds of the great [sages] and it had a fra¬
grance originating from hundred-petalled lotuses
that was carried by the wind. When the Supreme
Lord saw this He decided to play there. (4) The
moment the Original Personality saw the beauty
everywhere of the stately trees that with the tips of
their branches touched His feet with their heavy
load of fruits, flowers and reddish buds, He joy¬
fully, almost laughing, spoke to His elder brother.
(5) The Supreme Lord said: 'Oh Best of the Gods,
these trees at Your lotus feet that are worshiped by
the demigods, with their heads bowing down are
presenting offerings of flowers and fruits to put an
end to the ignorance because of which they were
bom in their form. (6) Oh Original Personality,
these bees following You, as the most intimate
great sages among Your devotees, do - despite
Your hiding in the forest - not abandon You as
their personal deity, oh Sinless One while singing
their worship of You, the place of pilgrimage for
all the worlds! (7) These peacocks, oh Worshipa-
ble One, are dancing with joy. These doe are
pleasing You with their glances as if they were the
gopTs and the cuckoos do Vedic prayers. They as
residents of the forest being blessed with such a
saintly nature, are all as fortunate as to see You
who now arrives at their place. (8) Blessed is now
this earth, her grasses and bushes that receive the
touch of Your feet. Blessed are the trees and
creepers struck by Your fingernails. The rivers,
mountains, birds and animals are blessed with the
mercy of Your glances and blessed are the gopTs in
Your arms that are constantly craved by the God¬
dess of Fortune.'
(9) Sri Suka said: 'Lord Krsna this way being sat¬
isfied by all of Vmdavana's beauty, took delight in
pasturing together with His companions the ani¬
mals on the river banks at the foot of the mountain
[Govardhana]. (10-12) Sometimes, when His
companions together with Balarama on their way
sang about His glories, He sang along with the
humming bees that were blind under His influ¬
ence. He sometimes imitated the chattering broken
speech of the parrots and then cuckooed with the
charming cuckooing of the cuckoos. Sometimes
He cooed along with the swans and sometimes He
danced hilariously in front of a peacock. With a
voice [rumbling] like the clouds He sometimes
affectionately called the animals that wandered off
by their names and spoke endearingly with the
cows and their protectors. (13) He cried out in imi¬
tation of the cakora birds, the curlews, the ruddy
geese, the skylarks and the peacocks and then
again acted with the smaller creatures as if He
[also] was afraid of the tigers and lions. (14)
Sometimes when His elder brother being tired of
playing used the lap of a gopa for a pillow, He
would personally relieve Him by massaging His
feet and performing other services. (15) When the
cowherd boys so now and then danced, sang,
moved about and wrestled, They stood hand in
hand laughing and praised them. (16) At times
when He was tired of the wrestling He sought His
refuge at the foot of a tree to lie on a bed of twigs
and leaves and use the lap of a gopa for a pillow.
(17) Some of them, who were all great souls, mas¬
saged His feet while others, free from all sin,
fanned Him nicely with fans. (18) Others befitting
the occasion, oh great King, would sing [songs]
reflecting the spirit of the Great Soul while their
hearts slowly melted of love. (19) He in His activi¬
ties pretending to be a cowherd, concealed His
personal opulence with the help of His mystic po¬
tency. He whose tender feet are served by the
Goddess of Fortune, enjoyed like a villager with
the villagers, even though He with His heroic
deeds had proven Himself to be the Master and
Controller.
(20) The gopa Srldama, a friend of Rama and
Kesava, together with others like Subala and Sto-
kakrsna [one day] lovingly said the following:
(21) 'Rama, oh Rama, oh Mighty-armed One, oh
Krsna, Destroyer of the Wicked Ones, not far
away from here there is a very great forest full of
palm trees [called Talavana], (22) Many fruits
there have fallen from the trees, but they are
Canto 10 57
checked by Dhenuka, the evil one. (23) Oh Rama,
oh Krsna, he is a very powerful demon who has
assumed the form of an ass and he is surrounded
by other companions that are as strong as he is.
(24) He has killed human beings, everyone is
afraid to go there, oh Killer of the Enemies. All
kinds of animals and flocks of birds have aban¬
doned it. (25) There are fragrant fruits that we
have never tasted. The aroma they spread is no¬
ticed everywhere. (26) Please, oh Krsna give them
to us whose hearts are craving because of the fra¬
grance. The desire is so strong, oh Rama, let us go
there if You consider it a good idea.'
(27) Having heard these words from Their
friends, the two masters laughed and went, wish¬
ing to please Their comrades, sur¬
rounded by the gopas [compare 3.28:
31-33] to the Talavana forest. (28)
Balarama having arrived there, em¬
ployed His great strength and shook
with His two arms the trees to all
sides like a mad elephant so that the
fruits fell down. (29) When he heard
the fruits falling the donkey demon
ran hither with a heavy gallop that
made the earth and the trees tremble.
(30) Meeting Him the powerful de¬
mon struck Balarama's chest quickly
with his two hind legs and then ran
about producing an ugly ass bray. (31)
The furious, screaming beast ap¬
proached Him again and angrily
hurled with his back turned forward,
his two legs at Balarama, oh King.
(32) [But] He seized him by the
hooves, whirled him around with one
hand and threw him, [being dashed
against a palmyra] with his life spun
out of him, in the top of a palm tree.
(33) The big palm tree shook heavily
with its large crown because of that
blow and next broke down along with
another one that started to shake next
to it. That tree on its turn took down
another one and so it went further.
(34) Balarama with His game of don¬
key corpse throwing made all the
palm trees [of the forest] shake and
hit each other as if they were blown about by a
hurricane. (35) This feat of war of the Fortunate
One is not that surprising at all, for He is the Un¬
limited, One Controller of the Universe in whom
the length and width of the world[s] is [woven]
like the threads of [the warp and woof] of a piece
of cloth. (36) Then, enraged about the death of
their friend, all the asses that were Dhenuka's in¬
timates attacked Krsna and Rama. (37) But attack¬
ing Krsna and Rama, oh King, one after the other
was easily seized by the hind legs and dashed
against the stately palm trees. (38) The earth being
covered with heaps of fruits, palm treetops and
lifeless daitya bodies, offered a view as radiating
as the sky decorated with clouds. (39) When the
demigods and other transcendentalists heard about
58 Snmad Bhagavatam - The Story of the Fortunate One
that immense triumph of the Two, they showered a
rain of flowers, played music and offered prayers.
(40) With Dhenuka being killed the fruits of the
palm trees could be eaten by the people who were
no longer afraid and the animals could graze in the
forest.
(41) Krsna the Lord with the lotus petal eyes
about whom it is so auspicious to hear and chant,
returned with His elder brother to Vraja, glorified
by the gopas who followed Them. (42) All the
gopTs with eyes hungry to see Him came to meet
Him who still had the dust in His hair that was
thrown up by the cows, He with His peacock
feather, forest flowers, charming eyes and beauti¬
ful smile who played His flute and whose glories
were sung by the gopas. (43) Entering the cow¬
herd village He heartily welcomed the ladies of
Vraja who in their veneration being bashful, hum¬
ble and laughing, like bees searching for honey,
with sidelong glances were drinking in the face of
Mukunda, He who constituted their liberation.
And therewith they gave up the grief they had suf¬
fered during the day because they had been sepa¬
rated from Him. (44) Mother Yasoda and RohinI
most lovingly catered to the desires of their two
sons by presenting Them at the right time the fin¬
est offerings. (45) The weariness of the road van¬
ished with a bath and a massage and such, after
which They were dressed with a charming cloth
around Their waist and were decorated with divine
garlands and fragrances. (46) With the delicious
preparations offered to Them They ate Their fill
and thus being pampered by Their mothers They
fell happily asleep in Their fine beds in Vraja.
(47) Oh King, Krsna, the Supreme Lord who thus
operated in Vmdavana, went one day, without
Balarama and in the company of His friends, to
the Kalindi [the Yamuna, see also **]. (48) The
cows who together with the gopas suffered from
the glaring summer sun, tormented by thirst drank
from the water of the river, but it was polluted, it
was spoiled by poison. (49-50) Because they got
in touch with that poisoned water they lost their
consciousness and all fell lifeless down at the wa¬
terside, oh best of the Kurus. Lord Krsna, the Mas¬
ter of all Masters of Yoga who saw them in that
state, thereupon brought them back to life by cast¬
ing His glance - which is as a shower of nectar -
on them who had accepted Him as their master.
(51) Regaining their senses [their 'memory'], they
got up at the waterside and all stood most sur¬
prised looking at each other. (52) They came to the
conclusion that they, after having drunk the poison
and had fallen dead, oh King, by the grace of
Govinda's merciful glance had risen again.'
*: It is stated in the Karttika-mahatmya section of
the Padma Purana:
suklasthamT karttike tu
smrta gopasthamT budhaih
tad-dinad vasudevo 'bhad
gopah purvam tu vatsapah
"The eighth lunar day of the bright fortnight of the
month of Karttika is known by authorities as
GopasthamT. From that day, Lord Vasudeva served
as a cowherd, whereas previously He had tended
the calves."
**: The Kalinda is the name of the mountain from
which the river Yamuna rises.
Hoofdstuk 16
Krsna Chastises the Serpent Kaliya
(1) Sri Suka said: 'The Black Lord [Krsna], the
Almighty One, seeing the black waters contami¬
nated by the black snake, wanted to purge the river
of the serpent living there.'
(2) The king said: 'How did the Supreme Lord
subdue the serpent in that dangerous water and
how could it reside there for so many ages, oh
learned one? Please explain. (3) Oh brahmin, who
can get enough of sharing the nectar of the mag¬
nanimous pastimes of Him, the Supreme Unlim¬
ited Lord who as a cowherd boy acted to His own
bidding?'
(4) Sri Suka said: 'In the Kalindi there was a cer¬
tain pool where Kaliya [as the serpent was called]
Canto 10 59
resided and its water boiled because of the fire of
his poison. Birds flying over it would fall [dead]
into its waters. (5) All plant and animal life on the
shore died because it came into contact with the
poisonous vapor that by the wind was carried from
the waves. (6) Krsna had descended to subdue the
wicked ones. Seeing how severely the river was
contaminated by the terribly effective, powerful
poison, He climbed in a Kadamba tree, slapped
His arms, tightened His belt and jumped into the
poisoned water. (7) The water of the serpent's lake
in turmoil from the poison that the snake was
vomiting, started because of the force of the fall of
the Essential Person to overflow on all sides so
that its fearsome waves washed over the shore for
a hundred bow lengths. What an immeasurable
strength that was! (8) My best one,
when the snake heard the sound that
Krsna produced while He, playing like
a big elephant, with His mighty arms
was engaged in whirling the waters
around, he rushed forward, unable to
tolerate the violation of his territory.
(9) And while He, so attractive in His
yellow garments and as delicate as a
glowing white cloud, with the
SrTvatsa, His smiling beautiful face
and with His feet which resembled the
inside of a lotus, thus fearlessly was
playing, He was angrily bitten in the
chest by him and enveloped in his
coils. (10) Seeing Him in the grip of
the snake's coils being immobilized,
His dear friends, the tenders of the
animals, were greatly disturbed. With
their intelligence bewildered, in pain
and full of remorse and fear, they fell
to the ground, for they had dedicated
everything, themselves, their relations,
their wealth, their wives and objects of
desire to Krsna. (11) The cows, the
bulls and the she-calves with their
eyes fixed on Krsna, cried out loudly
in great distress while they fearfully
lamented in shock.
(12) Thereupon most fearsome, omi¬
nous disturbances arose in Vraja.
Three kinds of signs, to be observed in
the sky, upon the earth and in the living beings,
heralded imminent danger. (13-15) The cowherds
headed by Nanda who saw these signs were beset
with fear. They knew that Krsna herding the cows
had left without Balarama. Not knowing His
prowess, they were overwhelmed by pain, grief
and fear. Because of those bad omens they thought
that something bad had happened and could only
think of Him who was their very life breath. The
children, the elderly ones and the ladies my best
one, all felt as wretched as a cow missing her calf
and anxiously set out to look for Krsna. (16)
Balarama the Sweet Supreme Lord seeing them
that distressed, gently smiled and did not speak a
word, knowing well the power of His younger
brother. (17) Searching for their dear most Krsna
60 Snmad Bhagavatam - The Story of the Fortunate One
they followed the trail marked by the footprints of
the Lord. They lead to the bank of the Yamuna.
(18) Quickly they followed the marks of the lotus,
the barleycorn, the elephant goad, the thunderbolt
and the flag of the Master of their community my
best one, that they here and there, dispersed be¬
tween other footprints saw on the cow path. (19)
When they at a distance saw Krsna motionless
within the lake enveloped by the coils of the snake
body and the cowherd boys lying unconscious in
the flooded water with all the animals crying
around them, they in their distress were delivered
to the greatest despair. (20) Now that their sweet¬
heart was seized by the serpent, the gopTs who in
their hearts were so attached to Him, the Supreme,
Unlimited Personality, while remembering His
loving smiles, glances and words were tormented
by the greatest agony. Being deprived of their dar¬
ling, they experienced the three worlds as being
completely empty [see also Siksastaka verse
seven]. (21) Holding back Krsna's mother, they
with their eyes fixed upon her son, equally pained
shed a flow of tears. Standing there like corpses
they stared at Krsna's face and one by one re¬
counted the stories about the Darling of Vraja. (22)
Nanda and his men seeing Krsna, their life and
soul, were by the All-powerful Lord Balarama
who knew well the might of Krsna, withheld to
enter the lake. (23) When He, the only one they
had, for some time was caught in that position and
saw how His cowherd folk on His behalf was
standing there in utter despair together with the
women and children, He put an end to His imita¬
tion of the mortal way [the illusion of His mortal¬
ity] and rose up from the coils of the serpent. (24)
By expanding His body the serpent was forced to
let Him go because of the pain. Kaliya thereupon
furiously raised his hoods high, breathed heavily
through his nostrils that were like two vessels of
boiling poison and stared the Lord in the face with
eyes like firebrands. (25) Kaliya, moving his
double-pointed tongue to and fro between his two
lips and with his terrible look full of poisonous fire
eagerly spying for an opportunity to strike, was by
Him playfully approached from all sides by mov¬
ing around him like He was the king of the birds
[Garuda], (26) Thus turning around him He ex¬
hausted him and forced him to bend down his
highly raised shoulders. Krsna thereupon climbed
on top of the broad heads and then, as the Original
One, the First Spiritual Master of All the Arts,
started to dance. His lotus feet in touch [with the
snake] therewith turned red from [the light of] the
many jewels on the heads. (27) That very moment
His servants arrived together with their wives: the
heavenly singers and perfected souls, the sages
and the venerable ones. Taking notice of Him be¬
ing engaged in His dancing, they all were greatly
pleased [and expressed their joy] with playing
two-sided clay drums, smaller drums and large
drums, and with songs, flowers and other forms of
praise. (28) Whichever of Kaliya's one hundred-
and-one heads would not bow down my best one,
were immediately trampled down by Krsna. The
Lord who with His kicking feet punishes the evil
ones, made the serpent that still moved but the life
of which ran at its end, spit horrible [poisonous]
blood from its mouth and nostrils while it experi¬
enced the greatest anguish. (29) Poison oozed
from his eyes and whichever vomiting head that
he breathing heavily in his anger would rise,
Krsna, while dancing, with His foot forced down
into submission. Every time that happened He
with flowers was worshiped for being the Original
Person. (30) Profusely vomiting blood, with his
numerous hoods broken and with his body de¬
feated by His amazing dancing, oh ruler of man,
Kaliya remembered the oldest person, Lord
Narayana, the spiritual master of all moving and
nonmoving entities. Within his mind he turned to
Him for shelter. (31) Seeing that the serpent got
tired of the heavy weight of the heels of Lord
Krsna in whose abdomen the entire universe is
found and that his umbrella-like hoods were shat¬
tered by His trampling, his wives in distress ap¬
proached the Original Lord with their clothing,
ornaments and locks of hair in disarray. (32) In-
nerly totally upset approaching for shelter, they
laid their bodies and children on the ground before
Him, the Lord and Refuge of All Creatures. They
bowed down, saintly joined their hands and solic¬
ited the liberation of their sinful husband.
(33) The wives of the serpent said: 'The punish¬
ment for this person who acted against the rules is
deserved. With an equal vision towards sons and
foes, You descended in this world to subdue the
wicked ones and punish for the sake of a positive
Canto 10 61
result. (34) This punishment of the falsehood ad¬
ministered by You is actually a form of mercy be¬
cause by dispelling the contamination, as You did
with his appearance as a serpent, You even being
angry are of grace in accepting the ones embodied.
(35) Of what kind of properly performed penance
has he been in his former lives, with which he,
free from pride and thinking of others, religiously
or otherwise being of compassion with everybody,
has satisfied You, the Good Self of all living be¬
ings? (36) We don't know what [of his actions] led
to this result, oh Lord. To be qualified to touch the
dust of Your lotus feet is something for which the
Goddess of Fortune, the best of all women, has
performed austerities, has given up all desires by
keeping to her vow for a long time. (37) They who
attained the dust of Your lotus feet neither desire
heaven nor rulership over all, neither want to be
the topmost creator nor the master of the world
and neither wish the perfections of yoga nor free¬
dom from rebirth [see also Siksastaka verse 4].
(38) Even though he, the king of the serpents be¬
ing born in the mode of ignorance, oh Lord, was
under the sway of anger, he has achieved that what
is so difficult for others to achieve. For those who
filled with desires are covered by a physical body
and wander through the cycles of material exis¬
tence [through different lives], all opulence will
manifest itself before their eyes because of that
[dust], (39) We offer You, the Supreme Lord, the
Original Person and the Greater Soul, You, the
Shelter of All that Exists, the Supreme Primordial
Cause and the Supreme One in the Beyond, our
obeisances. (40) For You, the Ocean of Spiritual
Knowledge and Wisdom, for You, the Absolute
Truth of an unlimited potency, for You who are
free from the modes and free from all changes of
form, for You, the Prime Mover, there is our rev¬
erence. (41) We pray for You as the Time, for You
as the Certainty with the Time and for You as the
Witness of all Time measures. Our prayers are
there for You in the Form of the Universe, for You
as the One Supervising it All, for You as the Crea¬
tor and for You who are the Final Cause of the
Universe. (42-43) Our obeisances for You who are
the Soul and refuge for the intelligence, the spirit,
the life breath and the senses, for You who consti¬
tutes the subtle basis for the perception and the
material elements, for You from whom [turned
away] one falsely identifies with the three modes
so that one's self-awareness is covered. We pray to
You, the Unlimited One, the Transcendental One
who are the center to the multitude, You who are
the omniscient one and He who accepts the differ-
62 Snmad Bhagavatam - The Story of the Fortunate One
a
L ♦jfhSNCt' PT.'&rVK?.
•4 i
Jt tt^wran
^i=*rchi7i'^ %i K^fafti: r?c
r 3wn- ^ # . Twnns^q^ijii:
ent doctrines [philosophies or darsanas ] and con¬
stitutes the power of the expression of ideas and
words. (44) Again and again we prove our respects
for the foundation of all authoritative proof, for
the author of the revealed scriptures and for the
source of the Vedic texts that both restrict [nivrtti]
and incite [ pravrtti ]. (45) We bow before Lord
Krsna and Lord Rama [Sankarsana], the sons of
Vasudeva, as also before Pradyumna and Anirud-
dha [Krsna's son and grandson, see 4.24: 35-36].
Our obeisances to the Master of the Satvatas [the
devotees of Krsna, Satvata]. (46) Our salutations
are there for Him who manifests the various quali¬
ties, He who disguises Himself by the modes but
also because of the functioning of the modes can
be acknowledged, He, who by His devotees is
known as the [independent] witness of the modes.
(47) Oh Controller of the Senses, let there be our
reverence for You who are so inscrutable in Your
unmanifest state and so perfect in the state of all
Your manifest forms, for You who acts so silently
with the silent ones. (48) We worship Him, the
Knower of the Higher and Lower Destinations, the
Regulator of All Things, You who stands apart
from the universe and [yet] are the universe itself,
You who are the Overseer of That and the Root
Cause of this all. (49) You are the Almighty Lord
of the Creation, Maintenance and Destruction of
this universe who, beginningless and without act¬
ing with the modes, with the potency of Time en¬
deavors [to promote the balance] in relation to the
modes. While impeccably playing Your game, You
by Your glance awaken the distinctive dormant
characteristics of each of these [modes], (50) The
ones of peace, the restless ones and those bom in
slowness are Your material embodiments [of the
modes] in the three worlds. Wishing to maintain
the dharma You [therewith being embodied Your¬
self] are present in this world in order to pro¬
tect the saintly and the peace-loving ones dear to
You. (51) The master for once should tolerate the
offense that was committed by his own subject.
You, oh Peace Personified, should forgive it this
foolish one [our husband] who failed to under¬
stand You. (52) Oh Supreme Lord have mercy, the
serpent is breathing his last. Since we women are
pitied by the saints, our husband should be granted
his life. (53) Please tell us, Your maidservants,
Canto 10 63
what we should do. By the faithful execution of
Your command one will surely be released from
all fear.'
(54) Sri Suka said: 'He, the Supreme Lord, thus
extensively praised by the wives of the stupefied
snake, thereupon released him whose heads were
defeated by His trampling feet. (55) Slowly he
with difficulty regained his senses and vital force.
Breathing normally again and miserable, Kaliya
spoke submissively to Krsna. (56) Kaliya said:
'We [snakes] so vicious and ignorant by birth, are
of a constant anger. For normal living beings it is
difficult to give up the propensities by which they
hold on to that what is untrue [their physicality],
oh Lord! (57) Oh Creator, oh Lord of the Time and
the Seasons, You are the one who generated this
universe filled with the appearances of the natural
modes endowed with different personal propensi¬
ties in varieties of talents and physical capabilities,
wombs and seeds, with different mentalities and
forms. (58) And we present here in this world, oh
Supreme Lord, are because of the serpent species
bound to anger. How can we in our bewilderment
on our own accord get rid of Your insuperable
Maya ? (59) Let there be from Your good self as
the cause in this matter, as the Knower of this All,
as the Master of this Universe, for us be the ar¬
rangement You think fit, whether it concerns Your
mercy or Your punishment.'
(60) Sri Suka said: 'The Supreme Lord, in the role
of a human being thus hearing the words then
said: 'You, oh serpent, must not stay here any
longer. Go directly to the ocean with your folk,
your children and women. May the wealth of the
river be enjoyed by the human beings and the
cows. (61) Any mortal being who remembers this
command of Mine to you and recites it at the be¬
ginning and the end of the day, will not become
afraid of you. (62) He who at the place of this pas¬
time of Mine bathes and gratifies the gods and
others with the water, will, when he remembers
Me, is of worship and fasts, be freed from all sins.
(63) Afraid of Garuda you abandoned the island
Ramanaka and took shelter of this pool, but now
that you are marked by My feet he will not devour
you.'
(64) The honorable sage said: 'Freed by Krsna, the
Supreme Personality whose actions are so wonder¬
ful, oh King, the seipent together with his wives
worshiped Him with pleasure and reverence. (65-
67) Worshiping and satisfying the Lord of the
Universe with the finest clothing, strings of flow¬
ers and most valuable jewels as also with orna¬
ments, heavenly scents, ointments and with a
wreath of lotuses, he was by Him who carries Ga¬
ruda in His flag permitted to leave, contented as
He was by the circumambulating and reverence
accomplished by him and his wives, children and
friends. Immediately after his departure to the is¬
land in the ocean, the nectarean water of the Ya¬
muna became free from poison by the grace of the
Supreme Lord who for His pastimes had assumed
a human form.'
Hoofdstuk 17
The History of Kaliya and Krsna Swal¬
lows a Forest Fire
(1) The king said: 'Why did Kaliya give up Ra¬
manaka, the abode of the serpents, and what
caused the enmity of Garuda especially towards
him?'
(2-3) Sri Suka said: 'The snake people of sacrifice
here [in Nagalaya] were in the past urged to pay
tribute to the seipents every month at the base of a
tree, oh mighty-armed one. In order to secure their
protection the serpents every new moon each pre¬
sented their portion to Garuda, the great power
over them. (4) Kaliya, the son of Kadru conceited
under the influence of his venom and strength, in
defiance of Garuda ate those offerings himself. (5)
Hearing about it, oh King, that mighty and be¬
loved devotee of the Supreme Lord with great
speed rushed forward to kill Kaliya. (6) Garuda
swiftly attacking fell upon him who, armed with
poison and full size raised with his many hoods,
looked most fearsome with his tongues and terri¬
ble eyes. The snake then bit him with the help of
his weapons, the fangs. (7) The carrier of Mad-
husOdana, the son of Tarksya [see 6.6: 21-22] with
his formidable prowess full of anger swiftly mov¬
ing warded off Kaliya, the son of Kadru and struck
64 Snmad Bhagavatam - The Story of the Fortunate One
ing been seized by Kaliya has now by divine ordi¬
nance been freed. (18) For the sake of Krsna's
safety please make donations to the brahmins', and
Nanda, happy minded, oh King, gave them cows
and gold. (19) The chaste Yasoda who had lost and
retrieved her son, the One of Great Fortune, raised
Him on her lap, hugged Him and allowed her tears
to flow freely.
(20) That night, oh best of the kings, the cows and
the people of Vraja, weakened as they were be¬
cause of thirst, hunger and fatigue, remained there
at the shore of the Kalindi. (21) Then, because of
the summer heat, in the middle of the night from
all sides a forest fire arose that closed in the sleep¬
ing Vrajasis and began to scorch them. (22) The
people of Vraja thereupon woke up. In distress
because they would burn they turned to Krsna for
shelter, He the Master, who by the power of His
spiritual potency had appeared like a human being
[compare 10.8: 16]. (23) 'Krsna, Krsna, oh Great-
him with his left wing that
glowed like gold. (8) Beaten
by Garuda's wing Kaliya
utterly distraught entered a
lake of the Kalindi where it
was difficult for Garuda to
go-
(9) Saubhari Muni [mediat¬
ing under water] once had
denied Garuda the right to
desire any of its water crea¬
tures, his normal sustenance
[see 9.6], but because he
was hungry he resisted him
and took one. (10) Seeing
the fish who lived there in a
state of misery, most un¬
happy because the king of
the fish had been killed [by
Garuda], Saubhari, in order
to set things right, out of
compassion for the sake of
their welfare said: (11) 'I
swear, if Garuda enters this
lake to eat the fish, he will
immediately lose his life!'
(12) Kaliya was the only one
who knew this, no other serpent, and therefore
hiding in fear of Garuda he dwelled there, the very
place from where he was expelled by Krsna.
(13-14) The moment the cowherds saw Lord
Krsna rising up from the lake, divinely clad, with
a garland and scented, covered by many fine jew¬
els and decorated with gold, all their senses
sprung back to life. Filled with joy they embraced
Him affectionately. (15) When Yasoda, RohinI and
Nanda, the gopTs and the gopas, oh son of Kuru,
rejoined with Krsna they regained all their func¬
tions and that even happened with the dried up
trees. (16) Rama and Acyuta, the Infallible One,
embraced each other laughing, well aware of Their
potency. Out of love Balarama raised Him on His
lap and admired Him from all sides. Thus They
together with the cows, the bulls and she-calves
experienced the highest pleasure. (17) The learned
and respectable personalities along with their
wives all came to Nanda and said: 'Your son hav¬
Canto 10 65
est of Fortune! Oh Rama of Unlimited Power, this
most terrible fire is about to devour us who belong
to You! (24) Please protect us, Your people, Your
friends, against this insurmountable [deadly] fire
of Time . Oh Master, we at Your benevolent,
blessed feet that drive away all fear, are incapable
[to escape from here]!' (25) The Lord of the Uni¬
verse, the Unlimited One who possesses endless
potencies, this way seeing the desperation of His
people, thereupon swallowed that terrible fire.'
Hoofdstuk 18
Lord Balarama Slays the Demon Pra-
lamba
a /
(1) Sri Suka said: 'Surrounded by His happy-
natured folk singing His glories Krsna thereafter
[after the forest fire] entered Vraja that was so
beautiful with its herds of cows. (2) While the two
[Lords Balarama and Krsna] thus were sporting in
Vraja in the disguise of a cowherd, the summer
season approached that is not so pleasant for the
living beings. (3) Nonetheless because of the spe¬
cial qualities of Vrndavana this place, were the
Supreme Lord Kesava together with Rama per¬
sonally was staying, manifested characteristics
similar to those of spring. (4) The constant noise
of the waterfalls drowned out the sound of the
crickets there while the groups of trees embellish¬
ing the area were moistened by their spray. (5)
From the waves of the lakes and the currents of
the rivers cool breezes transported the pollen of
the kahlara, kanja and utpala lotuses. Because of
them there was for the people living in the forest
not the tormenting heat of the sun or the forest
fires that belong to the summer season, but instead
an abundance of grass. (6) The water of the very
deep rivers drenched the shores, which caused
muddy hanks on all sides. The fierce sun radiating
its venomous rays there could not drive away the
moist from the earth and the greenery. (7) In the
forest that was beautifully filled with flowers, all
sorts of animals made their noises, birds were
singing, peacocks [cried], bees [hummed] and
cuckoos and cranes were cooing. (8) While sound¬
ing His flute Krsna, the Supreme Lord intent on
playing there, entered the forest area in the com¬
pany of Balarama, the gopas and the cows. (9)
Being decorated with fresh leaves, peacock feath¬
ers, bunches of small flowers, garlands and color¬
ful minerals, the gopas headed by Krsna and
Rama were singing, dancing and romping about.
(10) While Krsna danced, some of them sang,
some played on flutes, cymbals and horns while
others offered praise. (11) The demigods disguised
as cowherd folk, oh King, worshiped [see 10.1:
22] Krsna and Rama in their form of cow protec¬
tors, just like professional dancers do when they
encourage another dancer. (12) Whirling in circles,
jumping distances, throwing with things, slapping
their arms and pulling with ropes they played and
sometimes they held, when they wrestled, each
other by the locks of their hair. (13) When so now
and then the others danced They were the ones
who played the instruments, who sang and who
were of praise, oh King by saying: 'How good,
how good this is!' (14) At times they played with
bilva fruits and then again with kumbha fruits or
with palmfuls of amalaka fruits [myrobalan]. They
played tag [ asprisya ] or blind man's buff [netra-
bandha ] and such games and sometimes they
mimicked the animals and birds. (15) Then they
jumped like frogs, told all kinds of jokes and then
again they were playing on the swings or acted
like kings. (16) The two this way being engaged in
common human play, roamed the forests, moun¬
tains, rivers and valleys, bowers, lakes and sur¬
rounding groves.
(17) [One day,] while Rama and Krsna together
with the gopas were herding the animals in that
forest the demon Pralamba arrived there in the
form of a gopa who wanted to kidnap Them. (18)
Since He who stemmed from the house of Dasarha
was the omniscient Supreme Lord, He saw what
he was up to. Thinking of killing him, He accepted
to be friends with him. (19) Krsna, the knower of
all games thereupon called together the gopas and
said: 'Oh gopas, let us play and divide us in two
equal teams.' (20) For that purpose the gopas ap¬
pointed Rama and Janardana as their leaders so
that some belonged to Krsna's group while others
joined the group of Rama. (21) They engaged in
several games of 'carrier and carried' [ har-
indkndanam ] that were defined by the rule that the
66 Snmad Bhagavatam - The Story of the Fortunate One
winners would climb on the back of the defeated
ones who then had to carry them. (22) While car¬
rying and being carried they tended the cows. Led
by Krsna, they went to a banyan tree named
Bhandlraka [*]. (23) After Rama's party consisting
of Srldama, Vrsabha and others had won the con¬
test, each of them was carried by Krsna and the
members of His party, oh King. (24) Because
Krsna, the Supreme Lord, was defeated He carried
Srldama, Bhadrasena carried Vrsabha and Pra-
lamba [the Asura] carried the son of RohinI
[Balarama]. (25) Considering Krsna invincible
that foremost demon in great haste set off to carry
[his passenger Rama] beyond the finish line where
one should dismount. (26) Holding Him high the
demon lost his momentum though because Rama
became as heavy as the king of the earth and the
planets [mount Meru], As a consequence he re¬
sumed his original body that was covered by
golden ornaments. He shone like a cloud flashing
with lightening that carried the moon. (27) Seeing
that body moving fast through the sky with blaz¬
ing eyes, frowned eyebrows, rows of terrible
teeth, wild hair, with armlets, with a crown and
with earrings, the Carrier of the Plow being
amazed about the effulgence, was a bit put off.
(28) Balarama being carried away from His com¬
pany like He was being kidnapped, regained His
wits and fearlessly hit His enemy angrily hard
with His fist on the head. That happened as vehe¬
mently as the king of the gods hitting a mountain
with his thunderbolt. (29) The head of the demon
being struck split immediately in two so that he
unconscious and lifeless, spitting blood from his
mouth, fell to the ground with a loud noise that
sounded like a mountain being hit by Indra's
weapon. (30) When the gopas saw how Pralamba
was killed by the force of Balarama's display of
power, they were most astonished and exclaimed:
'Very good, well done!' ['sadhu, sadhu'] (31) Pro¬
nouncing benedictions they praised Him for His
deserving action. With their hearts overwhelmed
by love they closed Him in their arms as if He had
returned from death. (32) After the sinful Pra-
Canto 10 67
lamba had been killed, the demigods, utterly satis¬
fied, heaped flower garlands upon Him and offered
prayers exclaiming: 'Bravo, excellent!''
*: Srlla Sanatana GosvamI quotes the following
verses from Sri Harivamsa (Visnu-parva 11.18 -
22), which describe the banyan tree:
daclarsa vipulodagra-
sdkhinam sakhinam varam
sthitam dharanyam meghdbham
nibidam dala-sahcayaih
gaganardhocchritakaram
parvatdbhoga-dhdrinam
nila-citranga-varnais ca
sevitam bahubhih khagaih
phalaih pravalais ca ghanaih
sendracapa-ghanopamam
bhavanakara-vitapam
lata-puspa-sumanditam
visala-muldvanatam
pavanambhoda-dharinam
ddhipatyam ivdnyesam
tasya desasya sakhinam
kurvdnam subha-karmdnam
niravarsam andtapam
nyagrodham parvatdgrdbham
bhandiram ndma ndmatali
"They saw that best of all trees that had many long
branches. With its dense covering of leaves it re¬
sembled a cloud sitting on the earth. Indeed, its
form was so large that it appeared like a mountain
covering half the sky. Many birds with charming
blue wings frequented that great tree whose dense
fruits and leaves made it seem like a cloud accom¬
panied by a rainbow or like a house decorated
with creepers and flowers. It spread its broad roots
downward and carried upon itself the sanctified
clouds. That banyan tree was like the lordly master
of all other trees in that vicinity, as it performed
the all-auspicious functions of warding off the rain
and the heat of the sun. Such was the appearance
of that nyagrodha tree known as Bhandira, which
appeared just like the peak of a great mountain."
Hoofdstuk 19
Krsna Swallows Again a Forest Fire
• • • o
A ,
(I) Sri Suka said: 'With the gopas being absorbed
in their games, their cows wandered far off. Graz¬
ing on their own they hungry for grass entered the
thickets. (2) The goats, cows and buffalo going
from one part of the forest to the other entered a
cane forest where they, thirsty because of the heat,
complained loudly. (3) The gopas led by Krsna
and Rama not seeing the animals, regretted it not
to have kept an eye on the cows and started
searching for their trail. (4) Anxious about the loss
of their livelihood they all followed the hoof prints
of the cows on the path that was marked by the
blades of grass that were broken by the hooves
and the teeth of the cows. (5) Their cows and the
other animals who had lost their way, they found
back in the Munja forest, tired crying because of
thirst. Thereupon they all turned back. (6) When
they heard the sound of their names being shouted
by the Supreme Lord with a voice as loud as the
rumbling clouds, they answered most joyfully.
(7) All of a sudden, from all sides a huge and ter¬
rible conflagration appeared that with its tongues
of fire threatened all moving and non-moving be¬
ings in the forest with a gruesome storm of sparks
that was driven by their charioteer, the wind. (8)
From all sides being caught by the forest fire the
gopas and the cows looked about in fear. Just like
anyone else who troubled by the fear of death
seeks the Supreme Personality, they thereupon in
their distress addressed Krsna and His Strength,
Balarama. (9) 'Krsna, oh Krsna, oh Greatest Hero!
Oh Rama of a never failing power, please save us
surrendered souls from being scorched by the for¬
est fire. (10) We, Your friends, oh Krsna, with You,
the perfect knower of all dharma, as our Lord we
are devoted to, for sure can never deserve it to suf¬
fer destruction!'
(II) Sri Suka said: 'The Supreme Lord Hari, thus
hearing the pitiable words of His friends, said: 'Do
not be afraid, just close your eyes.' (12) 'All right',
68 Snmad Bhagavatam - The Story of the Fortunate One
they said and having closed their eyes the Su¬
preme Lord, the Controller of Yoga, delivered
them from the danger by swallowing the terrible
fire. (13) When they thereupon opened their eyes
again, they stood amazed. Together with the cows
they had been saved and transported to Bhandlra
[the banyan tree, see 10.18: 22, ten miles away, so
they say], (14) Having witnessed their deliverance
from the burning forest by dint of the yogic power
of Krsna's internal control over the deluding mate¬
rial energy, they considered Him an immortal di¬
vine being. (15) Together with Rama and the cows
returning late that afternoon to the cowherd vil¬
lage, Krsna on the road sounded His flute while
He was praised by the gopas. (16) The young
cowherd girls were exited to the greatest degree of
bliss to see Govinda present again. For them it
seemed to take a hundred ages to be without Him
but for a moment.'
(3) Then with flashes of lightening
at the horizon and rumbling skies,
the rains began to fall that bring life
to all living beings. (4) The sky be¬
ing covered with dense, dark clouds
accompanied by lightening and
thunder was, with its diffuse light,
like the spirit soul that manifests
along with its material qualities. (5)
For eight months in a row the sun
with its rays drank the wealth of the
earth that consists of water and now the time had
arrived for its release. (6) Massive clouds full of
lightening and agitated by the fierce winds re¬
leased their grace, just as persons of mercy give
their life in this world. (7) The earth that dried up
because of the heat, being sprinkled by the divine
water, was fully replenished just like the sensually
motivated body of a repentant person restores after
obtaining the fruits of that practice. (8) Because of
the darkness the glowworm in the evening twi¬
light could shine its light, but that was not true for
the luminaries, just like in Kali-yuga because of
the sins the heresies are shining and certainly not
the Vedas. (9) The frogs at first sitting silently,
hearing the sounds of the rain clouds thereupon
emitted their sounds, just like the followers of
Brahma do [their recitations] after completing
their [silent] morning duties [see niyama] . (10)
After first having been insignificant streams, the
rivers that had dried up strayed from their courses,
Hoofdstuk 20
The Rainy Season and Au¬
tumn in Vrindavana*
(1) Sri Suka said: 'The cowherd
boys described to the ladies [of
Gokula] the amazing actions of the
two who had delivered them from
the forest fire and had killed Pra-
lamba. (2) The elder gopas and
gopTs were surprised to hear about
this and considered Krsna and
Rama messengers of God who had
come to Vraja.
Canto 10 69
just like it happens with the body size, the prop¬
erty and the means of a person who is controlled
by his senses. (11) Emerald green from the newly
grown grass, reddish from the indragopa insects
and affording the mushrooms shelter, the earth
manifested herself like a person who [suddenly]
became rich. (12) The fields rich with grains
brought joy to the farmers, but made others, the
wealthy ones who were too proud for that type of
work, feel sorry not to live by that grace of God.
(13) The creatures of the land and water, all reborn
from the water they honored, took on attractive
forms, just like people do when they honor the
Lord. (14) Where the rivers whirling met the
ocean, waves were created that were blown up by
the wind, just like the mind of a by desire driven,
beginning yogi is agitated who is still bound to
material passions. (15) The mountains besieged by
clouds filled with rain stood un¬
daunted under their attack, just l ik e
the minds of the ones dedicated to
the Lord in the Beyond do when
they face trouble. (16) The roads no
longer used faded away being
overgrown by grass, just like writ¬
ten texts do that, not being studied
by the brahmins, wither away un¬
der the influence of time. (17) The
lightening in the clouds that are the
friends of all the world, fickle in its
friendship, could not keep its posi¬
tion, just like a lusty woman cannot
[even] stay with men of merit. (18)
When the [rain-] bow of the great
Indra unstrung but clearly defined
appeared in the sky, it was as if the
Supreme Personality Tree from the
Modes had appeared within the
manifest nature that is ruled by the
modes. (19) The moon did not
shine because its light was covered
by the clouds that radiated thereof,
the same way the false ego of the
living being shines because of its
luster. (20) Because of the arrival
of the clouds the peacocks cried
joyously in celebration, the same
way people who are troubled in
their household existence are glad
when the devotees of Acyuta arrive. (21) The trees
that drank the water through their feet, manifested
various physical features [like blossoms, leaves
and sprouts], just like [the flourishing that hap¬
pens] when one, after being emaciated and fa¬
tigued because of austerities, [finally] may delight
in the object of one's desire. (22) The cranes kept
staying at the muddy banks of the lakes my best
one, just like the citizens do who with vain hope
restlessly engage themselves in their homes. (23)
When Indra showers his rains the irrigation dikes
break because of the floodwater, just as the paths
of the Vedas are broken up by the false theories of
the heretics in Kali-yuga. (24) The clouds driven
by the winds released their nectarean water over
all living beings, just like kings, encouraged by the
brahmins, from time to time give their donations
in charity.
70 Snmad Bhagavatam - The Story of the Fortunate One
(25) The Lord and Balarama surrounded by the
cows and boys thus for their enjoyment entered
that most resplendent forest with its ripe dates and
jambu fruits. (26) The cows moved slowly be¬
cause of their big and heavy udders, but being
called by the Lord they came quickly with their
udders wet out of affection. (27) He saw the joyful
girls who lived in the forest, He saw its trees drip¬
ping sweet sap and the waterfalls of the mountain
that resounded from the nearby caves. (28) Some¬
times when it rained the Supreme Lord entered a
hollow tree or a cave to play and eat roots and
fruits. (29) The yogurt-rice brought from home He
in the company of Sankarsana ate together with
the boys, sharing the meal on a stone near the wa¬
ter.
(30-31) The bulls sat ruminating on a patch of
grass, satisfied with their eyes closed, together
with the calves and the cows that were tired be¬
cause of the weight of their udders. It always
pleased the Supreme Lord to see the riches of the
rainy season that were promoted by His internal
potency. That made Him offer His respects.
(32) With Rama and Kesava residing this way in
Vraja, the fall season manifested itself in full with
a cloudless sky, the clearest water and a gentle
wind. (33) In autumn the lotuses regenerated and
the bodies of water regained their original state [of
purity], just as the minds of the fallen are restored
by the practice of devotional service. (34) Autumn
put an end to the clouds in the sky, cleared the tur¬
bid water, dried the muddy condition of the earth
and stopped the increase of animals, the way de¬
votion for Lord Krsna puts an end to the troubles
of all the spiritual departments [the status groups
or asramas]. (35) The clouds that had given all
they had, shone with an effulgence as pure as the
effulgence of the sages who, having forsaken de¬
sires, freed from sins found peace. (36) At one
moment the mountains released their pure water
while at another moment they did not, just as the
nectar of spiritual knowledge only at times is be¬
stowed by the jhanis [the spiritual philosophers].
(37) The ones moving in shallow waters [the fish]
could not appreciate that the water became less
and less [after the rains], just like foolish people in
a family setting do not appreciate the every day
further diminishing of their life span. (38) Moving
in shallow water they because of the autumn sun
experienced hardship, just as a destitute man oc¬
cupied by his family life feels miserable when he
has no control over his senses. (39) Gradually the
land had to give up its mud and the plants had to
give up their unripe condition [of bearing no
fruits], just like the sober ones have to give up the
egotism and possessiveness of being focussed on
the non-spiritual nature of the material body and
Canto 10 71
what belongs to it. (40) With the arrival of fall the
waters became motionless and the ocean became
quiet, just as a fully renounced sage desists from
actions and [further] acquiring knowledge [see
also avadhuta and 7.13]. (41) The farmers con¬
tained the water of the rice fields with strong irri¬
gation banks, the same way yogis stop the stream
of consciousness that through the senses reaches
outside. (42) The moon removed the suffering of
all living beings that was generated by the rays of
the autumn sun, just like wisdom removes the suf¬
fering based on self-conceit with the body and the
way Mukunda [returning home] puts an end to the
misery of the ladies of Vraja. (43) The cloudless
sky of fall shone brilliantly clear full of stars, just
like a mind moved by goodness radiates in the
direct experience of the purport of the Vedas. (44)
The moon and the stars shone unlimited forth in
the sphere of the sky, just like the master of the
Yadus, Krsna, did when He walked the earth sur¬
rounded by the circle of the Vrsnis [see family-
tree]. (45) By embracing the wind that was not too
cold and not too hot blowing from the flower-filled
forest, the people could forget their hardship, but
not so the gopTs whose hearts were stolen by
Krsna. (46) The cows, the doe, the she-birds and
the women were receptive in autumn, just like
deeds in service of the Supreme Lord are followed
by their respective mates, the good results. (47)
Oh King, the lotuses, except for the night¬
blooming kumut lotus, bloomed abundantly at
sunrise, just as the populace, except for the
thieves, blossoms with a [righteous] king whom
they do not fear. (48) During all the harvest rituals,
other mundane celebrations and great festivals in
the towns and villages, the fertile earth rich with
grains and especially with the two [of Krsna and
Balarama], shone beautifully as an expansion of
the Supreme Lord. (49) The kings, the merchants,
the renunciates and the initiated householders who
were checked by the rains, now could venture to
achieve their goals, just like those who attain the
perfection of life find their ultimate form [svarupa
or form of service] when the time has come.'
Hoofdstuk 21
The GopTs Glorify the Song of Krsna's
Flute
(1) Sri Suka said: 'Acyuta thus entered with the
cows and gopas the place that was cooled by the
breezes sweet because of the fragrance of the lotus
filled lakes with their pellucid, autumnal waters.
(2) The Sweet Lord who between the groups of
trees filled with the sounds of maddened bees and
flocks of birds was tending the animals in the
company of Balarama and the cowherd boys,
passed lakes, rivers and hills while playing His
flute. (3) When the ladies of Vraja heard the song
of the flute that brought to mind the flourishing [of
all existence], each of them revealed to her inti¬
mate companions her appreciation for Krsna not
being visible before their eyes. (4) But once they
started that description they, remembering Krsna's
deeds and getting excited in rapt attention, could
no longer continue, oh ruler of man. (5) [Before
their mind's eye] His glories were sung by the
group of cowherds and the holes of His flute were
filled by the nectar of His lips as He entered the
forest of Vrndavana that was so enchanting be¬
cause of His footprints. [They pictured Him] with
a peacock feather on His head, a body like that of
the best dancers, a blue kamikara lotus behind His
ears, golden, yellow colored garments and the vai-
jayantT garland around His neck [the garland 'of
victory' with flowers of five different colors]. (6)
Oh King, when the women of Vraja heard the
sound of the flute that captivates the minds of all
living beings, they in their praise all embraced
[Him in their mind].
(7) The gopTs said: 'Oh friends, we who have eyes
know no greater achievement than this: to imbibe
the loving glances radiating from the faces of the
two sons of the king of Vraja while They play on
Their flutes and with Their companions drive the
cows from one forest to another. (8) With the
mango sprouts, peacock feathers, garlands of
flower buds, lotuses and lilies next to Their color¬
ful garments and Their occasional singing, the two
of Them magnificently shine forth in the midst of
the cowherd boys, just like two expert dancers on
a stage. (9) Oh gopTs, how meritorious must the
deeds have been of this [bamboo] flute of Krsna to
72 Snmad Bhagavatam - The Story of the Fortunate One
be entitled to enjoy all alone the taste that is left
behind by the nectar of His lips that [actually] be¬
longs to the gopTs? His forefathers, the bamboo
trees, are shedding tears of happiness and also the
river [where they grew] is full of shivers of joy.
(10) Vrndavana having received the treasure of the
lotus feet of the son of DevakI, oh friends, adds to
the glories of the earth. The sound of Govinda's
flute makes the peacocks dance madly and stuns
all the other creatures looking down from the hill¬
sides. (11) How fortunate are the doe who, how¬
ever ignorant they were bom, in hearing the sound
of the flute of the so very nicely dressed son of
Nanda, with their affectionate glances performed
worship in the company of their black husbands.
(12) It is for the women a festival to listen to the
clear song of Krsna's flute and observe His beauty
and personality. Of the wives of the gods of
heaven flying around in their heavenly vehicles
slip, agitated and bewildered as they are by the
thought of Him, the flowers tied in their hair and
slacken their belts. (13) The cows raise their ears
high to catch with those cups the nectar of the
sounds emitted by Krsna holding the flute to His
mouth. The calves, with
mouths full of the milk
that exuded from the ud¬
ders, stand silently with in
their eyes and hearts
Govinda who moves them
and fills their eyes with
tears. (14) Dear sisters, the
birds in the forest rising to
the branches of the trees
beautiful with creepers
and twigs, sit there like
great sages in their eager¬
ness to see Krsna. With
their eyes closed they lis¬
ten to the sweet vibrations
produced by His flute that
silences other voices. (15)
Hearing that song of
Krsna the rivers, with their
currents broken in whirl¬
pools because of their
minds steeped in love,
seize and firmly hold the
two feet of Murari, while
carrying offerings of lotus flowers in the embrace
of their wavy arms. (16) While the Lord was herd¬
ing Vraja's animals together with Rama and the
gopas, a cloud seeing Him continually loudly
playing His flute in the heat of the sun, out of love
expanded itself high above its friend to create with
its body a parasol carrying a great number of [cool
droplets that descended like] flowers. (17) The
aboriginal women of Vraja, the Pulindas, are tor¬
mented to see the grass being marked by the red,
transcendental kunkuma powder stemming from
the lotus feet of this Cupid. But smearing on their
breasts and faces that powder that once decorated
the breasts of the girlfriends of the widely cele¬
brated Lord, they are fully satisfied and forget that
pain. (18) And oh, this [Govardhana] hill my
friends, is the Lord His best servant because it,
from being touched by the lotus feet of Krsna and
Rama, jubilantly proves its respect with offerings
of drinking water, tender grass and edible roots for
the cows, the calves and the cowherds. (19) The
two of Them, who can be recognized by the ropes
[*] They have for binding the rear legs of the
cows, accompanied in all freedom together with
Canto 10 73
the cowherd boys the cows to every place in the
forest. With the vibrations of the sweet tones of
Their flutes, oh friends, They therewith won-
drously stunned the living entities that can move
while They moved the otherwise immobile trees to
ecstasy.'
(20) The gopTs picturing for each other the pas¬
times of the Supreme Lord the way He wandered
around in Vmdavana, thus being engaged became
fully absorbed in Him.'
*: Srlla Visvanatha CakravartI Thakura explains
that the ropes of Krsna and Balarama are made of
yellow cloth and have clusters of pearls at both
ends. Sometimes They wear these ropes around
Their turbans, and the ropes thus become wonder¬
ful decorations.
Hoofdstuk 22
Krsna Steals the Garments of the Un¬
married GopTs
(1) Sri Suka said: 'During the first month of the
winter season [ hemanta : Nov./Jan.] the unmarried
girls of Nanda's Vraja subsisting on unspiced
khichrT [a mix of rice and lentils] observed a vow
of worshiping the goddess Katyayanl. (2-3) Rising
at dawn they took a bath in the water of the Ya¬
muna and made from clay a deity of the goddess.
Opulently as well as simple, oh ruler of men, they
were of worship with sandalwood pulp, fragrant
garlands, gifts [of food, clothes etc.], incense and
lamps as also with presentations of fresh leaves,
fruits and bethel nuts. (4) The young girls per¬
formed worship repeating a mantra with the
words: 'Oh Katyayanl, our obeisances unto you,
oh great power, greatest yoginT, oh supreme con¬
trol, please make the son of Nanda the gopa my
husband!' [*] (5) The girls thus for an entire month
executed their vow to be of proper worship before
Bhadrakall with: 'May He, Nanda's son become
my husband.' (6) Every day at dawn they called
each other's names, held their hands and loudly
singing their respect for Krsna went to the Kalindl
to bathe there. (7) One day arriving at the river
singing about Krsna, they left their clothes on the
shore as usual and enjoyed sporting in the water.
(8) Krsna, the Supreme Lord, who as the Master
of all yoga masters approved this, surrounded by
His companions went to that spot to make their
actions a success. (9) He stole their clothes away
and quickly climbed in a Kadamba tree. Laughing
together with the boys He made fun by saying:
(10) 'Come here, oh girls, if you like, and take
each your own garment. I am serious, it is not a
joke, since you must be tired because of the
vow. (11) All these boys know that 1 have never
stated something untrue. Therefore, oh slender
girls, come [out of the water] one by one or all
together to cover yourselves.'
(12) With that prank of Him He saw how the
gopTs, steeped in love for Him, looked at each
other and had to laugh, but being embarrassed
they did not come out of the water. (13) Govinda
thus having spoken, had with His joking caught
the minds of those who, up to their necks shiver¬
ing in the cold water, said to Him: (14) 'Oh You,
do not be unfair, we beg You, behave like the be¬
loved son of the gopa Nanda we know, as the one
renown throughout Vraja, oh dearest one. Please
give us our garments, we are cold! (15) Oh
Syamasundara ['beautiful dark one'] we, Your
maidservants will do whatever You say, please
give us our clothes back, oh Knower of the
Dharma, or else we will tell the king about it!'
(16) The Supreme Lord said: 'If you are My ser¬
vants, must you then not do what I told you and
with your innocent smiles come out of the water to
pick out your garments? 1 will not give them if
you do not do so, and with the king being angry,
what can he do about it?' (17) Thereupon all the
girls, pained by the cold, came shivering out of the
water, covering their pubic area with their hands.
(18) The Supreme Lord seeing them defeated, put
satisfied about the purity of their love their gar¬
ments over His shoulder and said with a loving
smile: (19) 'Because you during the observance of
a vow were bathing naked in the water, you have
offended Varuna and the other gods. To atone for
that sin you must pay your obeisances with your
74 Snmad Bhagavatam - The Story of the Fortunate One
palms joined together over your heads and then
take your garments back.'
(20) With this being pointed out by the Infallible
Lord, the Vraja girls considered their skinny-
dipping a fall from their vow. Intent on success¬
fully completing that vow, they therefore offered
their obeisances to the Purifier of All Sins, He who
was the directly visible result of their actions as
also countless other [pious] activities. (21) The
Supreme Lord, the son of DevakI satisfied to see
them bowing down, thereupon mercifully gave
them back the garments. (22) Despite seriously
having been cheated, not being acknowledged in
their shame, being laughed at and made to act like
puppets on a string with their clothes being stolen,
they felt no enmity towards Him, for they were
happy to associate with their beloved one. (23)
Having put on their garments they, smitten by the
association with their beloved, with their minds
being captivated, were completely incapable of
moving and full of shyness glanced at Him. (24)
The Supreme Lord understood from them that
they were determined to live up to their vow and
that they wanted to touch His feet. Damodara said
to the girls: (25) 'Oh pious ones, I understand your
motivation to worship Me. That pleases Me and so
it must come true. (26) The desire of those whose
consciousness is fully absorbed in Me does not
lead to material lust, just as roasted and cooked
grains as a rule are not capable of causing new
growth [see also e.g. 1.6: 35, 3.15: 20, 7.7: 51-52].
(27) Dear girls, go now to Vraja. Having achieved
the supreme state of fulfillment, you one of these
nights will enjoy with Me together. That was what
you had in mind with the vow to be pure in your
worship of the Goddess.'
A ,
(28) Sri Suka said: 'Thus being instructed by the
Supreme Lord, the young girls, with their desire
fulfilled meditating upon His lotus feet, could only
with great difficulty [bring themselves to] return to
the cowherd village. (29) The son of DevakI some
time later surrounded by the gopas went at a dis-
v5b
Canto 10 75
tance from Vmdavana to herd the cows together
with His brother. (30) Seeing how the trees in the
fiercely hot sun of the season with their shade
served Him as parasols, He said to the boys: (31-
32) 'Oh Stoka Krsna and Amsu, Srldama, Subala
and Arjuna, Visala, Vrsabha and Ojasvl, Devapras-
tha and Varuthapa, just look at these fortunate
trees protecting us against rain, wind, heat and
snow. Their life is exclusively there for the benefit
of others! (33) Oh how superior the birth is of
these trees that offer support to all living entities,
like great souls do. No one in need of them will
ever go away disappointed. (34) With their leaves,
flowers and fruits, shade and roots, bark and
wood, their fragrance, sap, ashes, pulp and shoots
they offer everything you desire. (35) To perform
with one's life, wealth, intelligence and words al¬
ways for the sake of the welfare of all embodied
beings, to be in this world of such a kind of birth,
is the perfection of life for every living being [see
also the Vaishnava Pranama].'
(36) Thus speaking among the trees bowing down
with their abundance of leaves, clusters of fruit,
flowers and twigs, He arrived at the Yamuna. (37)
There the gopas drenched the cows in the crystal
clear, fresh and cool, wholesome water, oh ruler,
and also themselves drank their fill of the sweet
tasting water. (38) In a grove along the Yamuna
where they allowed the animals to roam freely, oh
ruler of the people, they [the gopas ] plagued by
hunger approached Rama and Krsna and said the
following.'
*: The distinction between the internal of yoga-
may a and the external, or illusory, potency of the
Lord of maha-maya is described in the Narada-
pancaratra, in the conversation between Sruti and
Vidya:
janaty ekdpara kdntam
saivd durga tad-atmika
yd para parama saktir
maha-visnu-svarupim
yasya vijhdna-matrena
pardndm paramatmanah
mahurtad deva-devasya
praptir bhavati ndnyatha
ekeyam prema-sarvasva
svabhdva gokulesvari
anaya su-labho jneya
adi-devo 'khilesvarah
asya avarika-saktir
mahd-mdydkhilesvan
yaya mugdam jagat sarvam
sarve dehabhimaninah
"The Lord's inferior potency, known as Durga, is
dedicated to His loving service. Being the Lord's
potency, this inferior energy is nondifferent from
Him. There is another, superior potency, whose
form is on the same spiritual level as that of God
Himself. Simply by scientifically understanding
this supreme potency, one can immediately
achieve the Supreme Soul of all souls, who is the
Lord of all lords. There is no other process to
achieve Him. That supreme potency of the Lord is
known as Gokulesvari, the goddess of Gokula.
Her nature is to be completely absorbed in love of
God, and through Her one can easily obtain the
primeval God, the Lord of all that be. This internal
potency of the Lord has a covering potency,
known as Maha-maya, who rules the material
world. In fact she bewilders the entire universe,
and thus everyone within the universe falsely
identifies himself with the material body." See also
8.12: 40 for Durga.
Hoofdstuk 23
The Brahmin Wives Blessed
(1) The gopas said: 'Rama, oh Rama, oh mighty-
armed one, oh Krsna, destroyer of the wicked
ones, we are troubled by hunger, please do some¬
thing against it.'
(2) Sri Suka said: 'Krsna wanted to please some
brahmin wives devoted to Him. Thus being in¬
formed by the gopas, the Supreme Lord, the son
of DevakI said the following: (3) 'Please go to the
sacrificial arena of the brahmins who, striving for
76 Snmad Bhagavatam - The Story of the Fortunate One
a place in heaven, in accord with the Vedic in¬
junctions at the moment are performing a sacrifice
named Angirasa. (4) Going there dear gopas, ask
them for some food and tell them that you have
been sent by Bhagavan [Balarama] My elder
brother and Me.'
(5) With this order of the Supreme Lord going
there, they asked as was told. Petitioning with
folded hands, they before the brahmins fell down
to the ground like sticks: (6) 'Oh earthly gods, we
wish you all the best. Please listen. Know that we
cowherd boys, were sent by Rama and have ar¬
rived here with a mission from Krsna. (7) Rama
and Acyuta graze Their cows not far from here and
being hungry they want to ask you if you could
supply Them with some food, oh twice-born ones.
So, if you have faith, then please donate, oh finest
knowers of the religion. (8) From the beginning of
a sacrifice until the end of sacrificing the animal,
oh lovers of the truth, it is, except for when it is a
[Sautramani] sacrifice to Indra [*], not even for an
initiate an offense to enjoy [or hand out] food.'
(9) Thus hearing about the Supreme Lord's re¬
quest they nevertheless took no heed. In the trivial
pursuit of their ritualistic engagement they, being
elder, most childishly thought to know it better.
(10-11) Even though the place and time, the items
used, the hymns, the rituals, the priests and the
fire, the officiating God-conscious ones, the per¬
former of the sacrifice, that what was sacrificed
and the dharmic result are all part of the directly
visible reality of His Absolute Truth, of Him, the
Supreme Lord Beyond the Senses, they with their
boiTowed intelligence considered Him arrogantly
just an ordinary person. (12) The gopas discour¬
aged with them not even giving them a yes or no,
oh chastiser of the enemies, thereupon turned back
to inform Krsna and Rama about it. (13) Hearing
that, the Supreme Lord, the Controller of the Uni¬
verse, laughed and again addressed the cowherd
boys in order to show them the ways of the world:
(14) 'Communicate to the wives that I together
with Sankarsana have arrived. They will give you
Canto 10 77
all the food needed, for they, with their intelli¬
gence residing in Me, are full of affection for Me.'
(15) Next going to the house of the wives they
saw them sitting there nicely ornamented. The go-
pas bowed with reverence before the chaste
women of the twice-born ones and said humbly:
(16) 'Our obeisances, oh wives of the brahmins,
please listen to what we have to say: not far from
here we are roaming with Krsna who has sent us
here. (17) Tending the cows with the gopas and
with Rama He came a long way. He with His
companions is hungry and should be given some
food.'
(18) When they heard that Krsna was nearby
whom they, with their minds enchanted by His
stories, always had wanted to see, they got very
excited. (19) Like rivers flowing towards the
ocean the four types of food [to be chewed,
sucked, licked and drunk] in the form of all kinds
of dishes were brought together and in vessels
transported to the One they all loved. (20-21)
Even though their husbands, brothers, sons and
other relatives tried to stop them, they who for
such a long time had heard about Him and longed
for Him, headed for the Supreme Lord Praised in
the Scriptures. The ladies found Him wandering
with the gopas and His elder brother in a grove
near the Yamuna full of blooming asokas. (22)
With His dark complexion, golden colored gar¬
ment and garland of forest flowers, with His pea¬
cock feather, colored minerals and sprigs of buds,
He was dressed like a dancer on a stage. His hand
rested on a friend's shoulder and with the other
hand He twirled a lotus. His lotus face was smil¬
ing, His hair fell over His cheeks and He had lilies
behind His ears. (23) Over and over having heard
about the glories of their most beloved [Krsna],
the gem to their ears in whom their minds were
submerged, they embraced Him, now brought
within their view, for a long time [within their
hearts] and gave up the inner distress, oh sover¬
eign of the people, that had resulted from their
identifying with their bodies. (24) With under¬
standing for the state of these women who out of
their desire for Him had abandoned all material
desires, He who knows each his point of view,
v5b
78 Snmad Bhagavatam - The Story of the Fortunate One
demigods will, on My word, regard you favorably.
(32) Physical association does not make the peo¬
ple in the world more happy or loving. When you
[in stead thereof] then fix your minds upon Me,
you will very quickly be with Me. (33) Hearing,
attending [to the deity or the gathering of devo¬
tees], meditating and singing about Me, you are of
love for Me, not so much with being physically
close to Me. Therefore return to your homes.'
(34) Sri Suka said: 'After this was said to the
wives of the brahmins they went back to the place
of the sacrifice. Having arrived there their hus¬
bands were not spiteful and together with them
completed the ceremony. (35) One of them was
held back with force by her husband. Hearing
from the others about the Supreme Lord, she em¬
braced Him in her heart and gave up the material
body that is the source of karmic bondage. (36)
The Supreme Lord, who is also known as
Govinda, with those four types of food [that were
with a smile upon His face addressed them. (25)
'You are most welcome, oh finest graceful ladies,
please sit down. What can I do for you? How be¬
coming of you to come here to see Me! (26) Peo¬
ple of discrimination who are well aware of what
is good for them, keep themselves directly fo¬
cussed on Me, their dear most Self. They are then
constantly of devotional service, a service that is
as it should be when delivered without any ulterior
motive. (27) What other object [or who else]
would be more attractive than this Self connected
to which one's life force, intelligence, mind, rela¬
tives, body, wife, children, wealth etc. became so
very dear? (28) Go therefore to the sacrificial
arena so that your brahmin husbands, as house¬
holders together with you, can complete their sac¬
rifices.'
(29) The wives answered: 'Do not speak so
harshly with us, oh Almighty One, please be true
to Your [scriptural] promise that someone who has
attained the basis of
Your lotus feet and
turned away from all his
relations, may carry
upon his hair the tulsT
garland that was dis¬
missed by Your feet.
(30) Our husbands, fa¬
thers, sons and brothers,
other relatives and
friends will not take us
back! And how would
other people respond
then? Would You please
therefore grant that us,
whose bodies have
fallen at Your feet and
for who there is no other
destination, oh Chastiser
of the Enemies?'
(31) The Supreme Lord
said: 'Your husbands
will not be angry out of
jealousy nor will your
fathers, brothers, sons or
other people. Even the
Canto 10 79
brought by the women] fed the gopas, after which
He, the Almighty One, also took a share. (37) He
thus in His pastimes delighted to imitate with His
transcendental appearance the human ways and
please the cows, the gopas and the gopTs with His
beauty, words and actions. (38) The brahmins af¬
terwards came to their senses and felt great re¬
morse about having been so offensive in their con¬
ceit with the humble request of the Lords of the
Universe who appeared like human beings. (39)
Seeing the high flight of the devotion of their
wives for Krsna as the Supreme Personality, a de¬
votion they completely lacked, they condemned
themselves lamenting: (40) 'To hell with our three¬
fold births [biological, brahminical and ritual], our
vows, our extensive spiritual knowledge, our line¬
age and our expertise in the rituals, when we are
inimical towards the Lord Beyond the Senses. (41)
The Supreme Lord's maya, the illusory potency
that even deludes the greatest yogis, has been the
cause that we, the twice-born ones, the spiritual
teachers of society, were bewildered about our true
interest. (42) Just see that unlimited devotion of
the women for Krsna, the spiritual teacher of the
universe, a devotion that even has broken the
bonds of death [of their attachment] to family life.
(43-44) They never underwent purification rites of
rebirth, they did not stay with the guru, did not
practice austerities, nor were they of philosophical
inquiry into the true nature of the self or of any
special cleanliness or pious actions. Nevertheless
they, contrary to us so full of all that purification,
are firm in their devotional service for Krsna, the
Lord Praised in the Verses and the Master of all
Masters of Yoga. (45) Oh, how much has He
through the words of His cowherd boys not re¬
minded us of the ultimate destination of all tran-
scendentalists, has He helped us who in our be¬
wilderment about our household interests indeed
were inattentive! (46) Why else would He, the
Master of Liberation and of all other benedictions
who is satisfied in every respect, be of this dis¬
guise [in the form of a gopa] with us, the ones re¬
sorting under His control? (47) The Goddess of
Fortune refrains from all others and constantly
worships only Him in the hope of touching His
feet and putting an end to the faults [of pride and
fickleness e.g.] in her own being. His request [for
food] really perplexes everyone. (48-49) He con¬
stitutes the place and time, the items used, the
hymns, the rituals, the priests and the fire, the offi¬
ciating God-conscious ones, the performer of the
sacrifice, the performance and its dharmic result
[see verse 10-11]. He, the Supreme Lord Visnu,
the Master of all Yoga Masters, has directly visible
taken birth among the Yadus, but despite having
heard about this we foolishly failed to understand
that. (50) The Supreme Lord Krsna who is of an
unlimited intelligence and because of whose illu¬
sory power we with bewildered minds are wander¬
ing along the paths of fruitive action, we offer our
obeisances. (51) He, our Original Lord and Su¬
preme Personality of Godhead whose influence
cannot be fathomed by our minds that are bewil¬
dered because of His mayci, should forgive us our
offense.'
(52) Thus thinking about their offense of having
disregarded Krsna, they wished to meet Him, but
afraid of [drawing the attention of] Kamsa, they
decided not to go to Vraja.'
*: It is said that every one consecrated by the
Sautramani sacrifice for Lord Indra enters among
the gods and is born sarva-tanuh, that is, with his
entire body.
Hoofdstuk 24
Krsna Defies Indra in Favor of the
Brahmins, the Cows and Govardhana
Hill
(1) Sri Suka said: 'The Supreme Lord staying
there [in Vraja] in the company of Baladeva, saw
how the gopas were busily engaged in arranging a
sacrifice for Lord Indra. (2) Even though the Su¬
preme Lord, the Omniscient Soul of Everyone,
knew everything about it [see B.G. 9: 23], He
bowed down humbly and inquired with the elderly
ones who were headed by Nanda [His
stepfather]: (3) 'Tell Me dear father, what is all this
goings-on of you about? Where does it lead to, for
whom is it done and what are the means by which
this sacrifice is accomplished? (4) Please tell Me
80 Snmad Bhagavatam - The Story of the Fortunate One
about it. I have this great desire to hear about it, oh
father. Surely it cannot be so that the activities of
saintly men who are equal towards everyone in
this world, indifferent about mine and thine, and
neutral towards friends and foes, are something to
be secretive about, is it? (5) A stranger one may
avoid like he is an enemy, but a friend one should
treat like oneself so they say. (6) When common
people do something in the world they sometimes
engage with knowledge and sometimes they en¬
gage without. Engaging with expertise one
achieves an optimal result and with ignorant ac¬
tions that is not the case. (7) With that being said 1
ask you whether this combined effort of yours is
something that is prescribed [in the scriptures] or
just a custom. That you should explain clearly to
Me.'
✓
(8) Sri Nanda said: 'Indra is the great lord of the
rain and the clouds are his personal representa¬
tives. They provide the rain for all living beings.
Rain is the gratifying life force, just like milk. (9)
Because of the liquid discharged by this lord and
master of the clouds my dear son, we and also
other people worship him with tire sacrifices and
various paraphernalia. (10) With the remnants of
those sacrifices people sustain their lives in three
different ways [religiously, economically and sen¬
sually]. He is the superhuman being who brings
the fruits to those who with their human actions
are motivated for a certain yield [like farmers].
(11) Anyone who rejects this dharma [of sacrific¬
ing to Indra] that was handed down by tradition, is
a person who because of lust, enmity, fear and
greed cannot find happiness in life [see B.G. 10:
36].'
(12) Sri Suka said: 'After having heard Nanda's
words and also what the other residents of Vraja
had to say, Lord Kesava spoke to His father in a
way that made Lord Indra very angry. (13) The
Supreme Lord said: 'It is because of karma that a
living entity takes birth and it is by [the force of]
his karma alone that he meets his demise. Happi-
Canto 10 81
ness or unhappiness, security and fear are all the
result of one's karma. (14) If there would be some
controller giving shape to the fruit of the activities
performed by others, then that ruler still depends
on someone who engages in action. He can after
all not be the master of someone who does noth¬
ing! (15) Living beings have to face the conse¬
quences of their own actions, what have they to do
with Indra who is incapable of altering that what is
ordained by anyone's personal nature? (16) A per¬
son is controlled by his nature - he follows his na¬
ture. This entire world with its gods, demons and
common men exists on the basis of everyone's
personal nature. (17) Living beings as a conse¬
quence of their actions obtain and forsake higher
and lower evolved bodies. Karma alone is their
enemy, friend and impartial judge, their Lord and
their teacher [see also B.G. 8: 15 & 16, 4.29: 26-
27 and 7.7: 46-47], (18) One should therefore,
keeping to one's duties, exercise respect for the
karma of one's own nature [see varnasrama ]. One
lives rightly by that karma, it is no doubt some¬
one's worshipable deity. (19) The way an unfaith¬
ful woman with her lover does not gain any real
benefit from resorting to another living being, it is
also not to someone's advantage to prefer a thing
[or deity] different from the one that is one's live¬
lihood. (20) The brahmanas maintain their life [by
teaching and explaining] the Vedas, the ksatriyas
by protecting the land, the vaisyas by trading and
the sudras by serving the twice-born ones [the
former three, see also 7.11: 21-24], (21) The four¬
fold occupational duty of the vaisya consists of
farming, trading, cow protection and banking as
the fourth. Among these the constant care for the
cows is the duty we are engaged in. (22) [The
natural qualities of] goodness, passion and igno¬
rance are the cause of the maintenance, creation
and destruction [in the world. See guna ]. From the
mode of passion this universe is generated and
from its mutual [sexual] action we find the [bio¬
logical] diversity of this world. (23) The clouds
impelled by that passion pour down their water
everywhere and by that water they factually main¬
tain the population. So what would Indra then do?
(24) The cities, the cultivated lands and the vil¬
lages are not the places where we are at home. We
are the forest people dear father, we always live in
the forests and the hills. (25) Let us therefore be¬
gin with a sacrifice for the cows, the brahmins and
the hill [Govardhana] and use for this worship the
paraphernalia of Indra's sacrifice [see also footnote
10.8*3]! (26) Let us cook all sorts of preparations
and soups, beginning with sweet rice, porridge,
buns and cakes and let us use all kinds of dairy
products. (27) Let there be properly prayed before
the fires by brahmins versed in the Vedas whom
you should feed with well prepared dishes and
reward with cows and other gifts. (28) To act ap¬
propriately in respect of everyone, also should be
thought of others: fallen souls like dogs and out¬
casts. After next having given grass to the cows
the offerings should be presented to the mountain.
(29) After having eaten our fill, we in our best
clothes, being smeared with sandalwood pulp and
nicely adorned, should circumambulate the cows,
the brahmins, the fires and the hill [always kept to
the right]. (30) This is my view, oh father, may it
be done if you please. This will not only be dear to
the brahmins, the cows and the hill, but also to
Me.'
(31) Sri Suka said: 'When Nanda and the elders
heard these words being spoken by the Supreme
Lord, by the Time in person in order to break the
pride of Indra, they accepted them as excellent.
(32-33) And so they executed everything Mad-
husOdana had spoken about: they arranged for the
auspicious recitations, they all together respect¬
fully paid tribute to the hill and the brahmins with
the paraphernalia mentioned, they offered grass to
the cows, the bulls and the calves and next they
circumambulated the hill with the animals in front
of them. (34) The cowherd women nicely orna¬
mented and riding wagons that were yoked with
oxen, sang the glories of Sri Krsna while the
twice-born ones chanted their benedictions. (35)
To instill faith in the gopas, Krsna thereupon as¬
sumed another form. Saying 'I am the hill' He de¬
voured the abundance of offerings with the im¬
mensity of His body [see vapu and footnote *].
(36) Together with the people of Vraja He by
means of Himself offered His obeisances to Him¬
self: 'Oh, just see, how this hill, by assuming its
form, has bestowed His mercy upon us!'
82 Snmad Bhagavatam - The Story of the Fortunate One
*: Srlla Prabhupada writes to this (Krsnabook ch.
24): "The identity of Krsna and Govardhana Hill
is still honored, and great devotees take rocks
from Govardhana Hill and worship them exactly
as they worship the Deity of Krsna in the temples.
Devotees therefore collect small rocks or pebbles
from Govardhana Hill and worship them at home,
because this worship is as good as Deity worship."
Hoofdstuk 25
Lord Krsna Lifts Govardhana Hill*
(1) Sri Suka said: 'Indra who realized
that the worship of his person had
been rejected, oh King, thereupon got
angry with the gopas headed by
Nanda who had accepted Krsna as
their Lord. (2) In order to put an end
to it all, clouds were sent forth by In¬
dra that carried the name Samvartaka.
Deeming himself the supreme control¬
ler he enraged spoke the words: (3)
'Just see how enormously bewildered
about their wealth these forest dwell¬
ing cowherds are. Having taken shel¬
ter of a mortal being like Krsna, they
have committed an offense against the
gods! (4) They abandoned the spiritual
knowledge and try to cross over the
ocean of material existence by per¬
forming ritual sacrifices that profit
oriented are inadequate to pass as
boats [for that ocean], (5) By taking
shelter of Krsna, this prattling, arro¬
gant child, ignorantly thinking Him¬
self to be the wisest, the gopas have
acted to my displeasure. (6) Bring [oh
clouds] destruction to their animals
and put an end to their arrogance, be¬
cause they, proud and foolish because
of Krsna and their wealth, are full of
conceit. (7) I also will, riding my ele¬
phant Airavata, come along to Vraja.
Accompanied by the wind gods I will,
moving hither with great power, wipe
out Nanda's cowherd community [see
e.g. also 6.11 & 12].'
(8) Sri Suka said: 'The clouds thus on the com¬
mand of Indra being released from their positions,
with all their power tormented Nanda's cowherd
village with a massive downpour of rain. (9) Pro¬
pelled by the wind gods they, illumined by light¬
ening bolts and roaring with thunder, showered
down hailstones. (10) With the rain incessantly
pouring down from the clouds in curtains, the
higher and lower parts of the earth submerged by
the flood of water, could no longer be discerned.
(11) The gopas and gopTs plagued by the abun¬
dance of rain and excessive wind, went shivering
Canto 10 83
from the cold together with their cattle to Govinda
for shelter. (12) Covering their heads and protect¬
ing their children with their bodies they, tormented
by the rains, quivering approached the basis of the
lotus feet of the Supreme Personality of Godhead:
(13) Krsna, oh Krsna, oh Greatest Fortune. You
are Your own master, oh Lord, please protect the
cow community against the godhead [Indra] who
is angry with us, oh Protector of the Devotees!
[see also 10.8: 16]'
(14) The Supreme Lord Hari seeing them witless
under the attack of the hail, the rain and the ex¬
treme winds, considered the anger of Indra re¬
sponsible for this: (15) [He thought:] 'Because I
rejected Indra's sacrifice he, bent on destruction, is
flooding us now with these unusual out-of-season
fierce rains and great winds full of hailstones. (16)
To counteract that properly 1 shall by the power of
My yoga arrange for the defeat of the pride with
the wealth and the ignorance of those who are as
foolish to falsely consider themselves Lord and
Master over the world. (17) When I eradicate the
impurity of the conceitedness of those who con¬
sider themselves the controller, it is certainly not
meant for countering enlightened beings who are
endowed with goodness, I do that for their pacifi¬
cation [see also B.G. 14: 14]. (18) The cowherd
community that has taken shelter of Me as their
master is My family. Therefore I will protect them
with My mystic power. This is the vow I have
taken [see also B.G. 9: 22].'
(19) Having said this [to Himself this incarnation
of] Visnu took with one hand [His left one]
Govardhana hill and held it up as easily as a child
holding a mushroom. (20) The Supreme Lord then
said to the gopas : 'Oh mother, oh father, oh resi¬
dents of Vraja, please enter if you want, together
with your cows, the free space below this hill. (21)
You should not be afraid that, because of the wind
and the rain, the mountain would fall from My
hand. You have feared enough and in order to de¬
liver you therefrom I have provided [this solution]
for you.'
(22) With their minds thus being pacified by
Krsna, they entered the space underneath the
mountain where they found ample room for their
cows, wagons and everyone belonging to them.
(23) Putting aside pain, hunger and thirst and all
considerations of personal comfort, He before the
eyes of the residents of Vraja held up the mountain
for seven days without moving from His place.
(24) When Indra saw the result of Krsna's mystic
power He most surprised, bereft of his pride and
broken in his determination, called back his
clouds. (25) With the sky free from clouds and the
sun visible again now that the fierce wind and rain
had ended, the Lifter of Govardhana Hill said to
the cowherds: (26) 'Please go together with your
property, women and children away from here.
Give up your fear dear gopas, the wind and rain
have ceased and the water in the rivers is low
again.'
(27) The gopas each took their own cows and left,
with their belongings loaded on the wagons and
the women, children and old people slowly fol¬
lowing. (28) And while all the living beings were
looking on, the Supreme Almighty Lord with ease
put down the hill back where it stood before. (29)
The residents of Vraja overwhelmed by the pure
love they felt for Him came forward with em¬
braces and so on, each reflecting their personal
relationship. The gopTs joyfully with great affec¬
tion showered their fine blessings and respected
Him with presentations of yogurt, whole grains
and water. (30) Yasoda, RohinI, Nanda and
Balarama, the Greatest of the Strongest Ones, em¬
braced Krsna and full of affection eagerly offered
Him all their blessings. (31) In heaven all the
demigods - the perfected ones, the saints, the
heavenly singers and the venerable souls - sang
the Lord's praises and showered satisfied a rain of
flowers, oh earthly ruler. (32) They sounded conch
shells and played kettledrums in their abode while
the leading Gandharvas headed by Tumburu sang,
oh ruler of men. (33) Oh King, Krsna together
with Balarama surrounded by the loving animal
tenders, thereupon left for the place where they
were grazing their animals. The gopTs also went
away singing about the glories of His heroic
deeds, happy as they were with Him who had
touched their hearts.'
84 Snmad Bhagavatam - The Story of the Fortunate One
Hoofdstuk 26
Nanda Recapitulates the Words of Gar-
ga Before the Puzzled Gopas
(1) Sri Suka said: 'The gopas witnessing this kind
of activities of Krsna [lifting the hill], had no idea
how He could have done this and most astonished
approached Nanda saying to him: (2) 'How could
the boy, considering His extraordinary activities,
deserve a birth among simple countryfolk, that for
Himself is contemptible? (3) How can a boy of
seven years old, playfully with one hand hold up
the best of all hills, just like a mighty elephant
holds up a lotus flower? (4) As a young child with
hardly His eyes open, He sucked [the poisoned
milk] from the breast of the greatly powerful
Putana, in the process also sucking away her life
air, just like the force of time sucks away the
youth from a body [see 10.6]. (5) When He, a few
months old lying beneath a cart was crying, He
with His legs [kicking] upwards turned over the
cart that was struck by the tip of His foot [see
10.7]. (6) At the age of one sitting outside He was
transported into the sky by the demon Tmavarta.
He seized him by his neck, made him suffer and
killed him [see 10.7]. (7) One day His mother tied
Him to a large mortar because He had stolen but¬
ter. He [crawling with the mortar] on His hands
moved between the two arjuna trees and caused
their crash [see 10.10]. (8) He together with
Balarama and the boys grazing the calves in the
forest, with His two arms tore apart the beak of the
enemy Baka who wanted to kill Him [see 10.11],
(9) Vatsa, [another demon] desirous to kill Him, in
the form of a calf hid among the other calves.
Krsna killed him and sportively [throwing the
corpse in a tree] made kapittha fruits fall down
Canto 10 85
with him [see 10.11], (10) Together with Balarama
killing the jackass demon [Dhenuka] and his jack¬
ass companions, He secured the safety of the
Talavana forest that was full of ripe fruits [see
10.15], (11) After arranging that the terrible Pra-
lamba would be killed by the most powerful
Balarama, He released Vraja's gopas and their
animals from a forest fire [see 10.18 & 19], (12)
Subduing the most venomous chief of the snakes
[Kaliya] by climbing on top of him, He managed
to defeat his pride and with force send him away
from the lake of the Yamuna, the water of which
thus was freed from its poison [10. 16 & 17]. (13)
Dear Nanda, how can it be that all of us inhabi¬
tants of Vraja cannot give up our feelings of love
for your son, who on His part is just as natural
towards us? (14) The fact that He as a boy of
seven years old has lifted the big hill, has with us,
oh master of Vraja, raised questions about your
son.'
(15) Nanda said: 'Please listen to my words dear
gopas. Let go of your doubt concerning the boy.
This is what Garga in the past has told me refer¬
ring to this child [see also 10.8: 12-19 for the same
verses]: (16) 'And this one [the son of Yasoda] has
according to the yuga accepted forms with a
white, a red or a yellow color. Now He is Krsna
[of a dark complexion, see **]. (17) This child
previously was bom somewhere else as the son of
Vasudeva and therefore the ones who know this
will speak about this child of yours as the glorious
Vasudeva. (18) There are many names and forms
according to the qualities and activities of His ap¬
pearances. These are known to me, but the com¬
mon people do not know them. (19) Being a
Nanda-Gokula cowherd this child will always act
to what is most beneficial to all of you. With His
support you will easily overcome all dangers [*3]
(20) Oh King of Vraja, in the past, when there was
a faulty regime, He has protected pious souls who
were disturbed by rogues so that they, with those
bad elements defeated, could flourish [see also
1.3: 28]. (21) Just like the ones faithful to Visnu
have nothing to fear from the Asuras, those who
are as fortunate to associate with this child in love
and affection, will not be overcome by enemies.
(22) Therefore, oh Nanda, take the greatest care
raising this child. As for His qualities, opulences,
name and fame this son of yours is as good as
Narayana!' (23) After Garga had pointed this out
to me, he went home. [Ever since] 1 consider
Krsna, who frees us from all obstacles, an expan¬
sion of Narayana.'
(24) Having heard Nanda's words about what
Garga had said, the residents of Vraja, enlivened
by him and with their perplexity gone, worshiped
Lord Krsna. (25) The demigod [Indra] who caused
the rain, made in his anger about the loss of his
sacrifice, the cowherds, animals and women suffer
by engaging lightning bolts, hail and winds. Krsna
considering Himself their only shelter smiled out
of compassion and in order to protect the cowherd
community picked up the hill with one hand the
way a small child picks up a mushroom. May He,
the Lord of the Cows, the destroyer of the conceit
of the great king of the sky, be satisfied with us!'
*: These colors will later in the eleventh canto in
verses 11.5: 21, 24, 27 and 34 of the Bhagavatam
be explained [see also another site about it].
Hoofdstuk 27
Lord Indra and Mother Surabhi Offer
Prayers
(1) Sri Suka said: 'After He had upheld the hill
Govardhana to protect Vraja against the rains,
from the world of the cows mother Surabhi [the
celestial cow] came to Krsna. And so did Lord
Indra. (2) Indra ashamed of having been offensive
approached Him in a secluded place [*] and
touched His feet with his helmet that shone like
the sun. (3) Having heard about and having wit¬
nessed the power of Lord Krsna, whose immeas¬
urable potency had put an end to his arrogance of
being the lord of the three worlds, he with folded
hands spoke as follows.
(4) Indra said: 'Your majesty, oh You abode of
pure goodness, being of peace and the illumination
of penance, You destroyed the passion and igno¬
rance that was born from illusion. This continuous
stream of the material qualities to which one is
86 Snmad Bhagavatam - The Story of the Fortunate One
bound in one's attachment, is not present in You.
(5) How, oh Lord, can in You [as I supposed, see
10.25: 3] the causes be hidden of being entangled -
the greed and such matters - that symptomize an
ignorant person? Are You not the Supreme Lord
who in defense of the dharma exercises Your
authority to chastise the wicked ones? (6) You are
the father and the guru of the entire universe, the
Original Lord and the insurmountable Time who,
when You by Your own decision assume Your
transcendental forms, strives to be the authority to
eradicate the self-conceit of the ones who think
they are the Lord of the Universe. (7) Ignorant
souls like me who think they are the master of the
universe do, the moment they see You fearless at
the time [of confrontation], quickly abandon their
arrogance. This happens when they, no longer be¬
ing conceited because of Your lesson for the
wicked ones, in full have taken to the path of gen¬
tlemen. (8) Therefore please forgive me oh Master
who has assumed this form. Unaware of Your in¬
fluence I because of my rulership bathed in arro¬
gance. Being offensive my intelligence got bewil¬
dered. Please let my consciousness never again be
that foul my Lord. (9) Your descent into this
world, oh Lord of the Beyond, happened for the
sake of the existence of those who serve Your lo¬
tus feet, oh Godhead, and for the non-existence of
warlords who - with the many disturbances they
create - constitute a great burden. (10) I offer You
my obeisances, the Supreme Lord and Original
Personality, the great Soul Sri Krsna, the son of
Vasudeva. My respects for the Master of the Ser¬
vants of the Absolute Truth. (11) My obeisances
for Him who assumes physical forms in response
to the desires of His devotees, for Him whose
form is pure spiritual knowledge, who is the seed
of all and everything and the indwelling Soul of
all living beings. (12) Oh Lord when the sacrifice
was frustrated I was fiercely arrogant and angry
and wanted to destroy the cowherd community by
means of rain and wind, oh Supreme Lord. (13)
You, oh Controller, showing Your mercy have
shattered my rigidity and rendered my attempts
fruitless. I came to You, the True Self and spiritual
master, to seek Your shelter.'
(14) Sri Suka said: 'With Krsna this way being
glorified by the munificent Indra, the Supreme
Canto 10 87
Lord smiled and spoke, as grave as the clouds, the
following words to him. (15) The Supreme Lord
said: 'I have engaged in the arrest of your sacrifice
to show you My mercy and to ensure that you, as
the king of heaven who was so greatly intoxicated
by the opulence, would remember Me forever.
(16) He, who blinded by the intoxication of power
and opulence, does not see Me standing with the
rod in My hand, I, in the wish to promote him, will
prepare a fall from his affluent position [see also
B.G. 9: 22], (17) Oh Indra, you may go now, 1
wish you all good fortune. Executing My order
you may, free from false pride, remain engaged in
your responsibilities.'
(18) Then mother Surabhi spoke to Krsna. Peace¬
ful of mind offering her respects she together with
her cows begged for the attention of the Supreme
Lord who had appeared as a cowherd boy. (19)
Mother Surabhi said: 'Krsna, oh Krsna, oh Great¬
est Mystic! Oh Soul and Origin of the Universe,
with You as the director of the world, we have
found our master, oh Infallible One. (20) You are
our Supreme Godhead. Oh Lord of the Universe,
can You, for the welfare of the cows, the brahmins
and those who are godly and saintly, please be
there as our Indra? (21) For You to be our Indra,
we shall perform a bathing ceremony to the direc¬
tions of Lord Brahma, oh Soul of the Universe
who descended to relieve the burden of the earth.'
a /
(22-23) Sri Suka said: 'Lord Krsna was after this
request by Surabhi bathed with her own milk. On
the order of the mothers of the demigods [the
daughters of Aditi] He was thereupon by Indra
bathed with the heavenly Ganges water carried in
Airavata's trunk. He, the descendent of Dasarha,
thus in the company of the enlightened souls and
the seers received the name Govinda ['he who
finds the cows]. (24) Tumburu, Narada and the
others, the singers of heaven, the scholars, the per¬
fected ones and the venerable ones came to that
place and sang the glories of the Lord that eradi¬
cate the impurity of the world. The wives of the
demigods danced together filled with joy. (25) He
as the emblem of all the gods was praised and
covered with wonderful showers of flowers. Eve¬
ryone in the three worlds experienced a supreme
satisfaction and the cows saturated the earth with
their milk. (26) The rivers flooded with all kinds
of liquids, the trees provided honey, the plants de¬
veloped fully without being cultivated and the
mountains produced jewels. (27) Oh [Pariksit,]
beloved one of the Kuril dynasty, when Lord
Krsna had been bathed all living beings, even the
ones that are vicious by nature [predators, false
people], became free from enmity. (28) After
Govinda, the master of the cows and the cowherd
community, thus had been bathed by him, Indra
took leave and returned to heaven surrounded by
the gods and the others.'
*: The specific "solitary place" where Indra ap¬
proached Sri Krsna is mentioned by the sage Sri
Vaisampayana in the Hari-vamsa (Visnu-parva
19.3): sa dadarsopavistham vai govardhana-sild-
tale. "He saw Him [Krsna] sitting at the base of
Govardhana Hill".
Hoofdstuk 28
Krsna Rescues Nanda Maharaja from
the Abode of Varuna
(1) The son of Vyasa said: 'After having fasted the
eleventh day [of a lunar fortnight, ekadasT ] and
having worshiped the Maintainer of All [Janar-
dana], Nanda entered the water of the Yamuna for
a bath on the twelfth day. (2) An obscure servant
of Varuna seized him and lead him to his master
for he had neglected that it was an unfavorable
time to enter the water at night. (3) Oh King, the
gopas not seeing him cried loudly: 'Oh Krsna, oh
Rama!', upon which the Supreme Lord who makes
His people fearless, found out that His [step]father
had been arrested by Varuna. He went to Varuna's
place. (4) As soon as he saw that the Lord of the
Senses had arrived, the presiding godhead of that
region [of the waters], elaborately honored Him,
being greatly pleased to have Him present.
a
(5) Sri Varuna said: 'Today I may experience the
true wealth of the success of my physical exis¬
tence, oh Lord, for it is so that those who earned
the privilege to serve Your lotus feet, have
88 Snmad Bhagavatam - The Story of the Fortunate One
achieved the transcendence of their material life.
(6) I offer You my obeisances, oh Supreme Per¬
sonality of Godhead, You who are the Absolute
Truth and the Supreme Soul free from the influ¬
ence of the deluding material energy of maya that
makes up the material universe. (7) That ignorant
servant of mine was a fool who did not know his
duty [*] when he brought this man who is Your
father to me. I beg Your pardon Your goodness. (8)
Towards me, oh Krsna, Govinda, oh You who sees
everything, please be of mercy. This person who is
Your father decidedly should be with You who
care so much about Your parents.'
A /
(9) Sri Suka said: 'Krsna, the Supreme Lord and
Controller of all Controllers, thus being satisfied,
took His father with Him and went back to His
relatives whom He brought great joy. (10) Nanda
who never before had met with the great opulence
of the lord of the realm [of the waters] or had wit¬
nessed the obeisances they [Varuna and his fol¬
lowers] offered Krsna, spoke most amazed to his
friends and relatives. (11) They, the gopas, with
Him as their Controller eagerly listening, oh King,
thought: 'Maybe the Supreme Master is going to
bestow upon us His subtle all-pervading spirit, His
destination!'
(12) He, the Supreme Lord who sees and under¬
stands everything of His devotees, concerning the
fulfillment of their desire full of compassion
thought: (13) 'The people in this world who igno¬
rantly are engaged in desirous activities, wander
between higher and lower puiposes without being
aware of their actual destination.'
(14-15) With this consideration the Supreme Lord
Hari in His great compassion showed the gopas
His abode beyond the darkness of matter: the true,
unlimited, spiritual knowing that is the light of the
eternal absolute the way it is seen by the sages
when they in trance are removed from the material
qualities. (16) They were by Krsna brought to the
lake of the One Spirit [ bralvna-hrada ] and sub¬
merged in it. Lifted out again they saw the abode
of the Absolute Truth the way AkrOra has seen it
[3.1: 32, 10.38 & 10.40], (17) Nanda and the oth¬
ers were overwhelmed by supreme bliss with that
vision and were most surprised to see Krsna Him¬
self present there extensively being praised with
Vedic hymns.'
*: Prabhupada's pupils comment to the precise
execution of ekadasT fasting matters and auspi¬
cious times of bathing: 'Of course, Varuna's ser¬
vant should have been aware of these technical
details, which are meant for strict followers of the
Vedic rituals.'
Canto 10 89
Hoofdstuk 29
The Rasa Play: Krsna Meets and Es¬
capes the Gopls at Night
(1) The son of Vyasa said: 'Even though Krsna
was the Supreme Lord, He, resorting to His inner
potency [see yoga-maya ], decided to enjoy those
nights in autumn when He saw the jasmine flowers
blossoming. (2) The king of the stars [the moon] at
the time painted with his action the face of the east
red, thus giving comfort to all who longed for him,
just like a lover approaching his beloved ends her
grief when he after a long time shows up again.
(3) Krsna saw how the kumuda lotuses opened to
the full disc of the moon that glowed as red as the
fresh kunkuma on the face of the goddess of for¬
tune. He saw how the forest was reddened by the
gentle rays of that light and sweetly played His
flute that enchanted the minds of the [gopTs with
their] beautiful eyes. (4) That song being heard by
the women of Vraja awakened Cupid in their
hearts so that each of them, unknown to the others,
with her mind seized by Krsna and with earrings
swinging in the haste, went to the place where He,
her boyfriend, was situated. (5) Some left behind
the cows while they were milking them, some
abandoned in their eagerness the milk they had on
the stove, while others went away without taking
the cake out of the oven. (6-7) Some put aside the
children they were feeding milk and dressed up
without thinking of the service they would render
to their husbands. Some left during their meals,
some while they were oiling themselves, were
smearing their bodies or were making up their
eyes. Others went to Krsna with their clothes and
ornaments in disarray. (8) They were checked by
their husbands, fathers, brothers and other rela¬
tives but, enchanted by Govinda they, with their
hearts stolen, did not turn around [to their duties].
(9) Some gopTs who did not manage to get away,
stayed at home and closed their eyes to meditate
on being [transcendentally] connected in love with
90 Snmad Bhagavatam - The Story of the Fortunate One
Him [see footnote* and 10.1: 62-63], (10-11) The
intolerable, intense agony of being separated from
their Beloved One drove away all bad¬
mindedness. At the same time their material virtue
was also reduced to zero because of the joy they
obtained from meditating upon Acyuta's embrace.
Despite the fact that He was the Supreme Soul
they thought of Him as their paramour. Getting
His direct association though their karmic bonds
were counteracted so that they immediately gave
up their physical interest that is ruled by the natu¬
ral modes.'
a
(12) Sri Parlksit said: 'They only knew Krsna as
their beloved one and not as the Absolute Truth,
oh sage. How could there for them being so mind¬
ful of the material affair, be an end to the mighty
current of the gunasT
(13) Sri Suka said: 'I spoke to you about this be¬
fore [in 3.2: 19 and in 7.1: 16-33]. When the king
of Cedi [Sisupala] could attain perfection even by
hating the Lord of the Senses, what then would
that mean for those who are dear to the Lord in the
Beyond? (14) The personal appearance of the Su¬
preme, Imperishable and Inscrutable Lord who,
free from the modes, is the controller of the
modes, is there to lead humanity to the perfection
of life, oh King. (15) They who towards Him are
constantly of lust, anger, fear, affection, unity or
friendship will surely achieve absorption in Him.
(16) You should not be surprised about this [fact]
concerning the Unborn Supreme Personality, the
master of all masters of yoga, Krsna, by whose
grace this world finds liberation. (17) When the
Supreme Lord saw the girls of Vraja coming to
Him, He, the best of all speakers, did not use any
charming words that would confuse them. (18)
The Supreme Lord said: 'All of you, be welcome,
oh fortunate ladies. What can I do to please you?
Please tell Me whether Vraja is all right and for
what reason you came here. (19) This night is full
of fearsome looking creatures, so please return to
Vraja, oh slender girls. You women should not
hang around here. (20) Your mothers, fathers,
sons, brothers and husbands undoubtedly are look¬
ing for you and unable to find you. Do not make
your families afraid. (21-22) You have seen Raka
[the goddess of the full moon day] resplendent
with her moonlight. You have seen the forest full
of flowers that is even more pleasurable by the
breeze that coming from the Yamuna plays
through the leaves of the trees. Go therefore, with¬
out delay, back to the cowherd village. You must
serve your husbands, oh chaste ladies, the calves
and the children are crying for you to give them
milk. (23) Or else, if you have come with your
hearts overtaken by your love for Me, that is in¬
deed laudable of you since all living beings have
affection for Me. (24) For women it indeed is the
highest dharma to be diligently of service to her
husband, to be simple and honest towards the rela¬
tives and to take good care of her family. (25) Un¬
less he fell down [from his belief or being unfaith¬
ful] a husband, even being bad-tempered, unfortu¬
nate, old, decrepit, sickly and poor, must not be
rejected by women who want to go to heaven [see
also 9.14: 37 and B.G. 1: 40], (26) For a well-
educated woman to go astray dishonorably in
adultery, is in all cases a contemptible weakness
that creates fear and harms the reputation. (27) By
listening, being in My presence [with the deity and
the devotees], by meditation and by narrating
[proclaiming and publishing], one is of love for
Me, not so much with physical proximity. There¬
fore, please return to your homes [see also 10.23:
33].'
A
(28) Sri Suka said: 'The gopTs thus hearing the not
so pleasant words of Govinda, being dejected be¬
cause they were disappointed in their strong de¬
sires, felt an anxiety that was hard to overcome.
(29) Saddened letting their faces hang down and
their bimba-red lips dry up, they sighed while
scratching the ground with their feet. With their
tears spoiling their make-up and washing away the
kunkum on their breasts, they silently carried the
burden of their great distress. (30) Their Beloved
One, not so loving at all, had addressed them con-
trarily, while they for His sake had desisted from
all their material desires. They wiped their tears
and stopped their crying and then, with their
voices choked up in the attachment, in agony said
something back to Him. (31) The beautiful gopTs
said: 'You, oh Mighty One, oh Goodness should
not speak so harshly. Please reciprocate with our
devotion at Your feet for which we have de¬
nounced everything else, do not play so hard-to-
Canto 10 91
get rejecting us. Be just like the Godhead, the
Original Personality who reciprocates with those
who desire liberation. (32) Oh dearest one, You as
the Knower of the Dharma thus spoke of the duty
of women that would consist of her faithfulness to
her husband, children and relatives. So be it, but is
it not so that You, oh Lord, You the Godhead, the
most appreciated one who as the Soul for all em¬
bodied beings is the closest relative, are the real
object of this instruction? (33) The experts are
constantly of service to You, who always endear
them as their very own Self. So, what do our hus¬
bands, children and relatives mean to us who give
us trouble? Have mercy with us, oh Supreme Con¬
troller, do not cut down the by us for so long en¬
tertained hopes for You, oh Lotus-eyed One! (34)
You easily stole our minds that were absorbed in
our households, as also our hands that were en¬
gaged in household duties. Our feet will not move
one step away from Your feet. How can we go
back to Vraja, what should we do instead? (35)
Please, oh Dearest One, pour the flood of the nec¬
tar of Your smiling glances and melodious songs
that [by the flute] escape from Your lips, over the
fire in our hearts. Otherwise we will place our
bodies in the fire that burns of separation and by
meditation on Your feet attain Your abode, oh
Friend. (36) Oh You with Your lotus eyes, for the
goddess of fortune it is a festival whenever she
resides at the base of Your feet, the feet that now
are held dear by [us] the people dwelling in the
forest. Touching them we, being filled by Your joy,
from that moment on will never be able to stand in
the direct presence of any other man! (37) The
goddess of fortune, who together with TulasI-devI
has achieved a position on Your chest, is served by
servants and the other gods try to acquire her look
of approval. But the same way as even she desires
92 Snmad Bhagavatam - The Story of the Fortunate One
the dust of Your lotus feet, we also have sought the
shelter of the dust of Your feet. (38) Therefore be
of mercy with us, oh Vanquisher of all Distress.
Renouncing our homes we have approached Your
feet in the hope to worship You. Please allow us to
serve You, oh gem of all people, oh You with Your
beautiful smiles and glances for which our hearts
have burned with an intense desire. (39) Seeing
Your face encircled by Your hair, the beauty of
Your earrings at Your cheeks, the nectar of Your
smiling lips, the glances that make one fearless,
Your two mighty arms and with seeing Your chest,
the only source of pleasure for the goddess, we are
delivered as Your servants. (40) Which woman
within the three worlds, oh dearest, would, com¬
pletely being bewildered by the melody lines of
the songs You draw from Your flute, not deviate in
her civil conduct after seeing this grace of the
three worlds, this beautiful form because of which
[even] the cows, the birds, the trees and the deer
experience a shiver of joy? (41) You clearly have
taken birth as the Godhead, the remover of the fear
and distress of the people of Vraja, as no one else
but the Original Personality who protects all the
gods and worlds. Therefore, oh Friend of the Dis¬
tressed, kindly place Your lotus like hand on the
burning breasts and heads of Your maidservants.'
a /
(42) Sri Suka said: 'Flaving heard the gopTs' de¬
spondent words, the Lord of all the Lords of Yoga
full of mercy smiled, He who had been satisfied
despite His ever being satisfied within. (43) Being
together with all of them He was as splendid as the
- like the spotted deer - blemished moon sur¬
rounded by the stars. He as the Infallible Lord who
is so magnanimous in His glances and proofs of
affection, made their faces blossom with His broad
smiles that beamed His jasmine-like teeth. (44)
Being sung and singing Himself as the com¬
mander of hundreds of women, He wore the five-
colored [VaijayantI] garland with which He in¬
creased the beauty of the forest where He moved
about. (45-46) Together with the gopTs He arrived
at the riverbank that, served by the waves, was
cool with its [wet] sand and was pleasant with the
fragrance of the lotuses that was carried by the
wind. Together with the Vraja beauties awakening
Cupid, He took pleasure in throwing His arms
around them in embraces. That way touching their
hair, belts, thighs and breasts with His hands, He,
challenging striking them with His fingernails,
glanced at them and played and laughed with
them. (47) This way receiving from Krsna, the
Supreme Personality of Godhead, the special at¬
tention of the Greater Soul, they, getting proud,
considered themselves the best of all women on
earth. (48) Observing that they due to their fortune
were caught in an intoxicated state of self-conceit,
Lord Kesava, as a form of grace, disappeared from
the spot in order to abate it.'
*: The different types of gopTs suggested here are
also mentioned in the Padma Purana:
gopyas tu srutayo jneya
rsi-jd gopa-kanyakah
deva-kanyas' ca rajendra
na manusyah kcithancana
'It is understood that some of the gopTs are per¬
sonified Vedic literatures (sruti-carT), while others
are reborn sages (. rsi-carT ), daughters of cowherds
( gopa-kanyas ), or demigod maidens ( deva-
kanyas ). But by no means, my dear King, are any
of them ordinary humans.' There is also mention
of sadhana-siddhas and nitya-siddhas: those per¬
fect of spiritual discipline and those born that way.
Hoofdstuk 30
The GopTs Search for Krsna Who
Disappeared with Radha
(1) Sri Suka said: 'When the Supreme Lord thus
suddenly had disappeared, the young ladies of
Vraja were as sorry not to see Him as she-
elephants who miss their bull. (2) The women who
in their hearts were overwhelmed by the move¬
ments, affectionate smiles, playful glances, charm¬
ing talks and other graceful gestures of the hus¬
band of Rama, absorbed in Him thereupon enacted
each of those wonderful activities. (3) The dear
ones lost themselves in imitating the movements,
smiles, beholding, talking and so on of their Be¬
loved One, who factually thus was expressing
Himself through their bodies. Under the influence
Canto 10 93
of Krsna's ways they confided to each other: 'He is
completely in me!' (4) Together they sang loudly
about Him and searched like mad everywhere in
the forest, asking the trees for the Original Person¬
ality who, like the ether, is both present inside and
outside: (5) 'Oh asvattha [holy fig tree], oh plaksa
[waved-leaf fig tree], oh nyagrodha [banyan], have
you seen the son of Nanda who has disappeared
after He with His loving smiles and glances stole
our hearts? (6) Oh kurabaka [red amaranth],
asoka, naga, punnaga and campaka, have you seen
passing the younger brother of Balarama who with
His smile vanquishes the pride of every girl who is
too haughty? (7) Oh sweet tulasl have you who
loves Govinda's feet so very much, seen our dear¬
est Acyuta who carries you with swarms of bees
around His neck? (8) Oh malati, jati, yuthika and
mallika jasmine, have you seen Madhava pass by
who with His touch gives you pleasure? (9) Oh
cuta [mango creeper], priyala, panasa and asana
[jackfruit trees]; oh kovidara [mountain ebony],
jambu [rose-apple], arka, bilva [bel fruit], bakula
[mimosa] and amra [mango tree]; oh kadamba and
nlpa and who else of you who for the sake of oth¬
ers live here near the bank of the Yamuna, please
be so kind to tell us whose minds were stolen, the
path that Krsna took. (10) Oh [mother] earth, what
austerity did you perform to have been touched by
Kesava's feet with a joy that made your bodily hair
[her grasses and such] stand on end? Or do you
maybe owe your beauty to being trodden by the
feet of Vamanadeva [see 8.18-22] or maybe be¬
cause you were embraced by the body of Varaha
[3.13]? (11) Oh wife of the deer, oh friend, did you
encounter Acyuta and His beloved one here, He
who with all His limbs is a festival to your eyes?
There is the fragrance in the air of the garland of
the Master of the Gopls that in touch with the
breasts of His girlfriend was colored by the kun-
kum. (12) Oh trees, when Rama's younger brother
passed by, with His arm placed on the shoulder of
His sweetheart, with in His hand a lotus and with
the tulasl flowers [around His neck] followed by a
swarm of bees blind of intoxication, did He with
94 Snmad Bhagavatam - The Story of the Fortunate One
His loving glances acknowledge that you were
bowing down? (13) Let us ask these creepers. De¬
spite embracing the arms of their master tree, they
must have noticed the touch of His fingernails.
Just see how their skins erupt with joy!'
(14) The gopTs thus speaking madly, being dis¬
traught in their search for Krsna, got fully im¬
mersed in Him when each of them began to act out
a certain pastime of the Fortunate One. (15) One
of them drank as Krsna with another one acting as
PQtana like an infant from her breast, while yet
another one acting for the cart was kicked over by
the foot of another gopT who was crying [see
chapters 10.6 and 7]. (16) One gopT acting as
Krsna was carried away by another gopT imitating
a Daitya [Tmavarta, see 10.7] while yet another
one crawling about was tinkling with her ankle
bells while dragging her feet behind her. (17) Two
behaved like Krsna and Rama with some who
acted like the gopas and killed one who played for
Vatsasura while yet another couple enacted what
happened with Bakasura [see 10.11], (18) Just like
Krsna calling for the cows far away, one gopT,
who played like Him and acted like she was vi¬
brating a flute, was praised by the others who said:
'Well done!' (19) One of them walked about with
her arm placed over a [friend's] shoulder and de¬
clared: 'Look at my gracious movements, I am
Krsna!' and was thus keeping her mind fixed on
Him. (20) 'Do not be afraid of the wind and rain,
your deliverance has been arranged by Me', one of
them said while she with one hand managed to lift
up her shawl [like it was Govardhana Hill, see
10.25]. (21) Oh master of men, one gopT climbing
on top of another one declared with her foot on her
head: 'Oh you wicked snake, go away, 1 have
taken birth as the one to chastise the mischievous
ones!' [see 10.16] (22) One of them said: 'Oh go-
pas, look at this fierce forest fire, quickly close
your eyes, I will without any problem arrange for
your protection.' (23) One slender gopT was tied
up with a flower garland by another gopT who
said: 'There You are, I bind You to the mortar, You
pot breaker and butter thief!' and with that being
said the other one covered her face and beautiful
eyes, pretending to be afraid.
(24) This way being engaged and asking the trees
and creepers everywhere in Vrndavana where He
was, they at one spot in the forest saw the foot¬
prints of the Supreme Soul: (25) 'These are clearly
the footprints of the son of Nanda. You can tell by
[looking at the marks of] the flag, the lotus, the
thunderbolt, the barleycorn and the elephant goad
[see *]. (26) The girls who led by the various
footprints followed His trail, noticed to their dis¬
may that they all the way were accompanied by
the footprints of one of them. They thereupon
said: (27) 'Whose footprints are these next to the
ones of the son of Nanda? Over whose shoulder
has He, as a bull with a she-elephant, placed His
arm? (28) He must have been perfectly honored by
her [aradhitah, see Radha] as being the Supreme,
One Lord and Controller, for Govinda, thus being
pleased, has turned us down and taken her sepa¬
rate. (29) Oh girls, how sacred are the particles of
dust of Govinda's lotus feet that by Lord Brahma,
Lord Siva and Sri RamadevI [LaksmI] are taken
on their heads to dispel the [reactions upon the]
sins? (30) For us these footprints of her are more
unsettling, because, whom of us gopTs was taken
aside to enjoy Acyuta's lips in seclusion? Look,
here we don't see her feet anymore. The blades of
grass and sprouts must have hurt the soles of her
tender feet so that her love has lifted up His
sweetheart. (31) Carrying His sweetheart the foot¬
prints pressed much deeper... Just see, oh gopTs,
how, burdened by the weight, our so intelligent
object of desire Krsna has placed His girlfriend
down to pick some flowers. (32) And see these
half footprints over here. To gather flowers for His
sweetheart the One Beloved made this imprint by
standing on His toes. (33) Furthermore, in order to
arrange the design of her hair the love-stricken
friend with His loving girl sat down precisely here
in order to make for His sweetheart a crown from
the flowers.'
(34) [Sri Suka said:] 'Even though Krsna was per¬
fectly contented, satisfied and undivided within
Himself, He enjoyed with her and thus demon¬
strated the covetousness and selfhood of man and
women who are motivated by lust. (35-36) Krsna
in this matter showed for the sake of which gopT
He had abandoned the other women, the other
gopTs who completely bewildered wandered
Canto 10 95
around in the forest. She on her turn then thought
of herself: 'He has accepted me, the best of all
women, as His beloved and has turned down the
gopTs who were lead by lust!'
(37) Thereupon going to that spot in the forest,
she got proud and said to Krsna: 'I cannot move
on, please carry me wherever You want to go.'
(38) Thus being addressed Krsna said to His
sweetheart: 'Climb on My back.' and then He dis¬
appeared. She felt very sorry.
(39) 'Oh Master, oh Lover, oh Dearest, where are
You, where are You? Oh mighty armed One,
please my friend, show Yourself to me, Your
wretched maidservant!'
A /
(40) Sri Suka said: 'The gopTs not far away fol¬
lowing the trail of the Supreme Lord discovered
their unhappy friend in a state of being bewildered
about her separation from her Beloved. (41) To
their utter amazement they heard her saying that
she had received Madhava's respect but that He
also had let her down because of her bad behavior.
(42) As far as the light of the moon permitted they
thereupon entered the forest [to look for Him], but
finding themselves in the dark, the women de¬
sisted. (43) Absorbed in Him, discussing Him,
imitating Him and filled with His presence they,
simply singing about His qualities, no longer
thought about their homes [see also 7.5: 23-24].
(44) Turning back to the bank of the Yamuna they
meditated on Krsna, sang together and eagerly
awaited His arrival.'
96 Snmad Bhagavatam - The Story of the Fortunate One
*: In the Skanda Purana is found an explanation of
these [in total nineteen] marks: 'At the base of the
large toe on His right foot, the unborn Lord carries
the mark of a disc, which cuts down the six [men¬
tal] enemies of His devotees. At the bottom of the
middle toe of that same foot Lord Acyuta has a
lotus flower, which increases the greed for Him in
the minds of the beelike devotees who meditate on
His feet. At the base of His small toe is a thunder¬
bolt, which smashes the mountains of His devo¬
tees' reactions to past sins, and in the middle of
His heel is the mark of an elephant goad, which
brings the elephants of His devotees' minds under
control. The joint of His right large toe bears the
mark of a barleycorn, representing all kinds of
enjoyable opulences. A thunderbolt is found on the
right side of His right foot, and an elephant goad
below that.' See the Vedabase of 10.30: 25 for fur¬
ther info.
Hoofdstuk 31
The Songs of the GopTs in Separation
(1) The gopTs said: 'Because of Your birth the land
of Vraja is more and more glorious and the god¬
dess of fortune resides there perpetually. Show
Yourself, oh dear beloved, You for whom the
devotees who search for You everywhere sustain
their life breath. (2) Not being here, oh Finest of
Grace, You with the beauty of Your glance - which
excels the exquisite beauty of the heart of the lotus
that so perfectly grew in the pond of autumn - put
an end to the life of us, the maidservants who gave
themselves to You without expecting anything in
return, oh Lord of Love. Is that not murder? (3)
Time and again, oh Greatest Personality, we have
been protected by You against all that is fearsome:
perishing by the water [of Kaliya, 10.16], by the
demon [Agha, 10.12], by the rains, the storm and
thunderbolts [of Indra, 10.25] and by the bull and
the son of Maya [the incidents with Aristhasura
and Vyomasura which Suka discusses later]. (4)
Oh Friend, You who appeared in the dynasty of
the devotees [the Satvatas] are actually not the son
of the gopT [Yasoda], Your Lordship is the seer,
the inner consciousness of all embodied beings, oh
You who appeared on the request of Brahma who
was praying for the protection of the universe [see
also 3.8: 16 and 10.14], (5) You who took the hand
of the goddess, oh best of the Vrsnis, made the
ones fearless who in the fear about their material
existence approached Your feet. Please, oh Lover,
place as an answer to our desires Your lotus like
hand on our heads. (6) Oh You who put an end to
the suffering of the inhabitants of Vraja, oh Hero
of the women who with His smile defeats the false
smiles of the people, please, oh Friend, accept us,
Your eternal maidservants. Please show us Your
beautiful lotus face. (7) Your lotus feet that re¬
move the sins of the embodied souls surrendered
to You, that follow the cows grazing grass, that are
the abode of the goddess and that stood on the
hoods of the serpent, please put them on our
breasts and dispel the lust in our hearts. (8) Oh
You with Your lotus eyes, because of Your sweet
charming voice and words that are so attractive to
the intelligent ones, these maidservants, oh Hero,
are getting bewildered. Please restore us to life
with the nectar of Your lips. (9) The nectar of Your
talks as described by the great thinkers drive away
the sins of the individual souls who suffer [in this
material world]. Charged with spiritual power they
are a blessing for everyone who hears them. Oh
how beneficent are the persons who with song
spread those talks all over the world [*].
(10) We are happy to meditate on Your affection¬
ate smiles full of divine love, Your glances and
Your pastimes, but the intimate conversations,
which go straight to our hearts, oh deceiver, agi¬
tate our minds! (11) When You leave Vraja to herd
the animals, oh Master, we are pained. We feel
uncomfortable within, oh Lover, when we think of
the husks, grasses and sprouting plants that are
sharp to Your feet, oh Master, those feet that are
more beautiful than a lotus. (12) When You at the
end of the day show again Your bluish black locks
and Your lotus face thickly covered with dust, You
time and again bring Cupid to our minds, oh Hero.
(13) Your lotus feet grant the highest satisfaction
in fulfilling the desires of those who bow down to
them and in being worshiped by the one born on
the lotus [Brahma], They are the ornament of the
earth and the proper object to meditate upon in
times of distress. Therefore please, oh Lover, oh
Remover of the Anxiety, place Your feet upon our
Canto 10 97
breasts. (14) Grief is destroyed and the happiness
of love increases by the vibrations of the flute
that so perfectly handled [by You] makes us forget
the attachments to other persons. So please, oh
hero, grant us the nectar of Your lips! (15) When
You go to the forest during the day, a single mo¬
ment becomes like an eon for those who do not
see Your curling locks of hair and Your beautiful
face. How foolish is he [Brahma] who created the
eyelids of the ones who are looking forward to see
You! (16) Completely neglecting our husbands,
children, ancestors, brothers and other relatives we
sought Your presence, oh Acyuta, oh You who
know the reasons of our movements. Oh cheater,
how could You in the dead of night abandon the
women who were bewildered by the clear sound
of Your flute? (17) By intimately chatting with
You finding the lust rising in our hearts, by seeing
Your smiling face, loving glances and Your broad
chest that is the abode of the goddess, our minds
full of craving, time and again got bewildered.
(18) For those living in the forests of Vraja Your
so very, for each and all, auspicious appearance
constitutes the destruction of their distress, oh
dearest. Please grant us a bit of that medicine that
counteracts the disease in the hearts of Your devo¬
tees hankering for You. (19) Your so tender lotus
feet we, oh beloved, place gently on our breasts,
afraid that the forest You roam might be too rough
for them. We who consider Your Lordship our
very life, with restless minds are concerned that
they do not suffer any harm from small pebbles
and so on [see further the Siksastaka].'
*: The pupils of Prabhupada here refer to the fol¬
lowing story: 'King Prataparudra recited this verse
to Sri Caitanya Mahaprabhu during Lord Ja-
gannatha's Ratha-yatra festival. While the Lord
was resting in a garden, king Prataparudra humbly
entered and began massaging His legs and lotus
feet. Then the king recited the thirty-first chapter
of the tenth Canto of the Srlmad Bhagavatam, the
songs of the gopTs. The Caitanya-Caritamrta re-
98 Snmad Bhagavatam - The Story of the Fortunate One
lates that when Lord Caitanya heard this verse,
beginning tava kathamrtam , He immediately arose
in ecstatic love and embraced king Prataparudra.
The incident is described in detail in the Caitanya-
Caritamrta (Madhya 14.4 - 18), and in his edition
Srlla Prabhupada has given an extensive commen¬
tary.'
Hoofdstuk 32
Krsna Returns to the Gopls
(1) Sri Suka said: 'The gopTs, oh King, thus went
on singing and speaking deliriously, endearingly
weeping loudly and hankering for the audience of
Krsna. (2) The son of Vasudeva [or Sauri, 'the Son
of the Hero'], the Bewilderer of [Cupid] the bewil-
derer of the mind, thereupon appeared directly
before them, smiling with His lotus like face and
wearing a yellow garment and a garland. (3) When
they saw that He, their dearest one, had returned to
them, the girls full of affection opened their eyes
wide and stood all simultaneously up as if life it¬
self had returned to their bodies. (4) One of them
joyfully seized the hand of Sauri with her folded
palms while another one put His arm, adorned
with sandalwood paste, around her shoulder. (5) A
slender gopT took the remnants of the bethel He
had chewed in her joined hands and another one
took His lotus feet and placed them on her burning
breasts. (6) Another one with frowning eyebrows
biting her lips threw, beside herself in her love,
agitated, sidelong looks at Him as if she wanted to
harm Him. (7) Another one [said to be Radha]
staring at Him relished His lotus face but could,
despite the full taste, not get enough, just like
saints cannot get enough of His feet. (8) One of
them placed Him, through the openings of her
eyes, in her heart and kept embracing Him there
with her eyes closed, while her hairs stood on end
being drowned in ecstasy, as if she was a yogi [*].
(9) All of them experienced a supreme jubilation
at the sight of Kesava and gave up the distress of
their separation, just like normal people do when
they meet a spiritually enlightened person. (10)
My dear King, in the midst of those who were re-
Canto 10 99
lieved of their sorrow, Acyuta, the Supreme Lord,
appeared even more brilliant, as the Original Per¬
son complete with all His spiritual potencies. (11-
12) The Almighty One took them with Him and
arrived at the hanks of the Yamuna. There the aus¬
picious river with the hands of her waves had col¬
lected soft sands. The kunda and mandara flowers
fragrantly bloomed with bees [attracted] by the
autumnal breeze, while the moon, plentifully shin¬
ing, with its rays dispelled the darkness of the
night. (13) The pain of the desires in their heart
was dispelled by the ecstasy of seeing Him. By
arranging a seat for their dear friend with their
shawls that were smeared with the kunkuma from
their breasts, the gopTs attained the ultimate ful¬
fillment of their souls as [described in] the scrip¬
tures [see also 10.87: 23]. (14) The Supreme Lord
and Controller for whom the masters of yoga ar¬
range a seat in their hearts, present in the assembly
of the gopTs was seated there resplendently. Thus
exhibiting His personal form He was worshiped as
the exclusive reservoir of all beauty and opulence
in the three worlds. (15) He who awakens Cupid,
was honored with smiles, with playful glances,
with sporting their eyebrows, with massaging His
feet and hands upon their laps and was thus of¬
fered praise, but still being somewhat incensed
they addressed Him. (16) The fine gopTs said:
'Some follow the example of those who respect
them, some show respect without being respected
themselves and some have no love for anyone. Oh
dear one, can You explain that to us?'
(17) The Supreme Lord said: 'Friends who exclu¬
sively to their self-interest reciprocate with re¬
spect, are no real friends that way because they in
desiring their benefit do not follow the principle.
(18) They who are respectful and kind without
being respected themselves, like parents e.g., are
faultless in their sense of duty and of real friend¬
ship, oh slender girls. (19) As for those who have
no respect, nor even answer the love they receive
from others, one may speak of either [spiritually]
self-satisfied souls, people whose material desires
were fulfilled, ungrateful, dissatisfied human be¬
ings or else persons inimical towards venerable
personalities [like spiritual masters and superiors].
(20) But I My friends, despite the respect I receive
from other living beings, do not reciprocate that
propensity [for pure love] in order to let it in¬
crease. Someone will entertain no thought of any¬
thing else then, just like a poor man who collected
some wealth and is afraid to lose it again [see also
B.G. 4: 11 and 10.29: 27]. (21) Because of your
for My sake defying of what the people, the scrip¬
tures and your relatives all say and because of [My
desire to increase] your propensity to love Me, I
have answered by disappearing from your sight
My dear girls [**]. So do not be displeased with
your Beloved, oh dear ones. (22) 1 will, not even
living as long as a god in heaven, be able to repay
you for your unadulterated worship of Me. May
your own pious activities constitute the answer [be
the reward] for that cutting with the so difficult to
overcome chains of your household lives.'
*: Srlla Visvanatha CakravartI Thakura states that
the seven gopTs mentioned thus far in this chapter
are the first seven of the eight principal gopTs of
which the SrT Vaisnava-tosanT in a verse gives the
names as being CandravalT, Syamala, Saibya,
Padma, SrT Radha, Lalita and Visakha. The eighth
one is understood to be Bhadra. The Skanda
Purana declares these eight gopTs to be the princi¬
pal ones among the three billion gopTs and Radha
is, as confirmed in the Padma Purana, Brhad-
gautamlya-tantra and the Rg-parisistha, the Lord's
most beloved one.
**: Intermitted reinforcement as practiced by
Krsna so evanescently here, in fact creates the
strongest bond, so confirms modern behavioral
science. Thus with all His religions everywhere in
the world there are days of materially motivated
work where we do not see Him as He vanishes
into the background, and days of prayer where we
do meet Him by His representatives.
Hoofdstuk 33
The Rasa Dance
(1) SrT Suka said: 'When the gopTs heard these
most charming words of the Supreme Lord, they
gave up their lamentation about having been de¬
serted. The touch of His limbs had fulfilled all
100 Snmad Bhagavatam - The Story of the Fortunate One
their desires. (2) Govinda on the spot thereupon
engaged in a dance [a rasa, or sport] in which the
faithful jewels among women all satisfied joined
with their arms linked together.
(3-4) The festival of the dance commenced with
the gopTs positioned in a circle. Krsna, the Con¬
troller of the Mystic Union, always keeping Him¬
self situated between two of them, held His arms
around the necks of the women next to Him. At
that moment the sky was crowded by hundreds of
celestial carriers belonging to the denizens of
heaven with their wives whose minds were carried
away by curiosity. (5) Thereupon kettledrums re¬
sounded and a rain of flowers came down, while
the chief singers of heaven together with their
wives sang about His immaculate glories. (6) In
the circle of the dance there was a great rumor of
the bracelets, ankle bells and waist bells of the
women who were together with their Beloved. (7)
The Supreme Lord, the son of De-
vakl, being together with them ap¬
peared as handsomely splendid as an
exquisite [blue] sapphire in the midst
of golden ornaments. (8) The way
they placed their feet, by the gestures
of their hands, their smiles, playful
eyebrows and their bending waists,
by their breasts moving beneath their
clothes, their earrings at their necks
and their perspiring faces, with the
braids of their hair, their tightly tied
belts and their singing about Him,
they, in the role of Krsna's consorts,
shone as streaks of lightening amidst
the clouds. (9) They by whose song
the entire universe is pervaded, sang
loudly with their colored throats,
danced joyfully and were happy in
their dedication to be touched by
Krsna. (10) One gopl who together
with Krsna raised [her voice relative
to His] in pure tones of close har¬
mony, was praised by Him who
pleased exclaimed: 'excellent, excel¬
lent!' And another gopT who vibrated
along with them with a special metre,
He also showed His great apprecia¬
tion. (11) A certain gopT [Radha
probably] whose bracelets and flow¬
ers were slipping, stood fatigued because of the
dancing at the side of the Master of the Ceremony
['He who holds the club'] and grasped His shoul¬
der with her arm. (12) Somewhere else there was
one who placed Krsna's arm that was as fragrant
as a blue lotus, over her shoulder and kissed it
while she smelled the sandalwood with her hair
standing on end. (13) Another one, looking beauti¬
ful with the glittering of her earrings that were
shaking because of the dancing, placed her cheek
next to His and received from Him the betel nut
He had chewed. (14) One of them who with
Acyuta at her side was dancing and singing with
tinkling ankle bells and waist bells, feeling tired
placed His auspicious lotus hand on her breasts.
(15) Now that the gopTs had achieved the Infalli¬
ble Lord, the Exclusive Lover of the Goddess of
Fortune, as their lover, they enjoyed it, with His
arms around their necks, to sing about Him. (16)
Canto 10 101
With the lotus flowers behind their ears and the
wreaths in their hair falling to the ground, with the
locks of their hair decorating their cheeks and their
beautiful faces perspiring, with the reverberation
of the harmonious sounds of their armlets and
bells and the bees buzzing around them, the gopTs
danced together with the Supreme Lord in the
arena of the dance. (17) The Master of the God¬
dess of Fortune, thus with His embraces, the
touches of His hands, His affectionate glances and
His broad playful smiles, enjoyed it to be together
with the young women of Vraja, just like a boy
does who plays with His own reflection. (18)
From the bodily contact with Him being over¬
whelmed in their senses, it was for the ladies of
Vraja not easy to keep their hair, their dresses and
the cloths that covered their breasts sufficiently
tidy. Their flower garlands and ornaments were in
disarray, oh best of the Kurus. (19) Seeing Krsna
thus playing, the goddesses moving through the
sky were seized by desires of love and the moon
and his followers [the stars] got amazed. (20) Ex¬
panding Himself to as many [appearances] as
there were cowherd women, He, despite being the
Supreme Lord satisfied within, enjoyed the pas¬
time He had with them. (21) In loving compassion
He with His most soothing hand wiped the faces
of the gopTs when they felt tired from the pleasure
of the romance, my best one. (22) The gopTs
greatly pleased by the touch of His fingernails,
sang about the exploits of their Hero, honoring
Him with the beauty of their smiles, glances and
cheeks that was heightened by the effulgence of
their shining locks of hair and golden earrings.
(23) Being tired, He, with His garland crushed
and smeared by the kunkuma of their breasts,
quickly being followed by the bees, as the leader
of the Gandharvas, entered together with them the
water [of the Yamuna] in order to dispel the fa¬
tigue, just as a bull elephant does when he with his
wives has broken the irrigation dikes [in their
case: the normal rules of conduct]. (24) In the wa¬
ter He was splashed from all sides by the girls
who looked at Him with love and laughter my best
one. Thereto being worshiped from the heavenly
carriers [of the gods] with a rain of flowers He,
who is personally always satisfied within, in that
place reveled in playing [with the gopTs ] like He
was the king of the elephants [see also 8.3], (25)
Just like an elephant that is dripping rut with his
wives, He then, surrounded by the swarm of His
102 Snmad Bhagavatam - The Story of the Fortunate One
bees and women, passed through a grove nearby
the Yamuna that everywhere was filled with the -
by the wind carried - fragrance of the flowers in
the water and on the land. (26) He, the Truth of all
Desires, thus with His many adoring girlfriends
spent the night that was so bright because of the
moonlight. He thereby controlled within Himself
[during that one night] the romantic feelings that
He wished to honor during all autumn nights, the
nights that so very much inspire for poetic descrip¬
tions of spiritual moods [or rasas ].'
(27-28) Sri Parlksit said: 'In order to establish the
dharma and to subdue the defiant souls, He, the
Supreme Lord, the Controller of the Universe de¬
scended with His plenary portion [Balarama].
How could He, the original speaker, executor and
protector of the codes of moral conduct, behave so
to the contrary, oh brahmin, by touching the wives
of other men? (29) What did He, being satisfied
within, have in mind with this no doubt con¬
temptible performance, oh best of the vowed
ones? Please dispel our doubt about this.'
(30) Sri Suka said: 'The transgression of dharma
and the boldness that we [sometimes] see of
mighty authorities, does not mean they are at fault.
They are like an all-consuming fire [that is not
affected by what it consumes]. (31) Someone not
in control [of himself] must not even think of ever
doing a thing like this. Being as foolish to act in
such a way, means one's demise, one is not a Ru-
dra who can drink the poison of the ocean [see
8.7]. (32) It are the words of the authorities that
are true, their acts should only occasionally be
taken as an example. What they do should intelli¬
gently be followed only in case they are in agree¬
ment with their words [see also B.G. e.g. 3: 6-7, 3:
42, 5: 7]. (33) Just as they who act egoless do not
benefit from the good acts they perform, they nei¬
ther will suffer any disadvantage when they act
contrary to the virtue. (34) How can we in relation
to the Controller(s) of those who are controlled -
all the created beings, animals, human beings and
denizens of heaven - speak in terms of right or
wrong? (35) The sages [His representatives]
whose karmic bondage has all been washed away
by serving the dust of the lotus feet, are satisfied
by the power of yoga and act freely, they never get
entangled because of Him. In what sense could
one speak of a state of bondage with those who act
according to the wishes of Him who assumed His
wonderful bodies [for their sake, see vapu]l (36)
He who within the gopTs and their husbands, in¬
deed within all embodied beings lives as the Su¬
preme Witness, assumes a form in this world in
order to engage in His pastimes. (37) In order to
show His mercy to His devotees, He with assum¬
ing a humanlike body engages in [amorous] pas¬
times, hearing about which one becomes devoted
to Him [see also 1.7: 10]. (38) The cowherd men
of Vraja who were bewildered by the power of His
maya, were not jealous of Krsna. They all thought
that their wives had stayed at their side. (39) Even
though the gopTs did not want to, the sweethearts
of the Supreme Lord, on Krsna's advise went
home after that [endless] night of Brahma had
passed. (40) Anyone who with faith listens to or
gives an account of this pastime of Lord Visnu
with the cowherd girls of Vraja, will achieve the
transcendental devotional service of the Supreme
Lord. He will quickly become sober and forthwith
drive away the disease of lust in the heart.'
Hoofdstuk 34
Sudarsana Delivered and Sankhacudha
Killed
a /
(1) Sri Suka said: 'The gopas one day eager for
God with bullock carts went on a trip into the Am-
bika forest. (2) There they took a bath in the
Sarasvatl and worshiped with paraphernalia de¬
votedly the mighty demigod Pasupati [Siva as the
lord of the animals] and the goddess Ambika [*],
oh King. (3) Respectfully donating cows, gold,
clothing and sweet grains to all the brahmins, they
prayed: 'devo nah priyatam' [may God be pleased
with us]. (4) Polio wing strict vows only drinking
water [see 8.16] the highly blessed Nanda,
Sunanda [Nanda's younger brother] and the others
stayed that night on the bank of the Sarasvatl. (5)
Some giant snake that was very hungry happened
to live in that forest and slithering on his belly be¬
gan to swallow the sleeping Nanda. (6) Seized by
the python he shouted: 'Krsna, oh Krsna my dear
boy, save this surrendered soul. This huge serpent
is devouring me!' (7) Hearing his cries the gopas
Canto 10 103
^^:0%fr\\^&}r\]Wfj:i$i*<zj&*it<)qw<ti
>n i] (d hi v ■ i n ti ^ ^ q rffcpriti
^ z\'iw« *? ^qfi?n ^'nfsrft^u'
rose immediately and seeing what happened they
perplexed took up firebrands to attack the snake.
(8) The snake, despite being burned by the
torches, did not release Nanda. But the Supreme
Lord, the Master of the Devotees came and
touched him with His foot. (9) The divine touch of
the Supreme Lord's foot put an end to his badness.
He gave up his snake body and next assumed a
form that was worshiped by the Vidyadharas [he
was their leader], (10) The Lord of the Senses then
questioned the personality who, offering his obei¬
sances and with his body adorned with a golden
necklace, brilliantly shining stood before Him.
(11) 'Who might you be who, shining so beauti¬
fully, are wonderful to behold? Tell Me what led
to this terrible fate of having been forced to as¬
sume such a ghastly form [7.13: 11]?'
(12-13) The [erstwhile] serpent said: 'I am Su-
darsana, a certain Vidyadhara well-known for his
opulence and appearance. 1 used to wander all the
directions in my celestial carrier. Because I, con¬
ceited about my appearance, ridiculed the sages
who descended from Angira I, for my sin of derid¬
ing them, was made to assume this ugly form. (14)
They, in their compassionate nature, with pro¬
nouncing their imprecation included the favor that
all my viciousness would be destroyed after hav¬
ing being touched by the foot of the Master of All
Worlds. (15) I beg You, that same person who for
the surrendered souls are the remover of the fear
of a material existence, oh You who by the touch
of Your foot freed me from the curse, for Your
permission [to return to my world], oh Destroyer
of All Distress. (16) I am surrendered to You, oh
Greatest of All Yogis, oh Supreme Personality, oh
Master of the Truthful Ones. Please command me,
oh Lord, oh Controller of all the Controllers of the
Universe. (17) Seeing You 1 was immediately
freed from the punishment of the brahmins, oh
Acyuta, oh You whose name being sung instantly
purifies all those who may hear it as also the
singer himself. How much more then, would it
mean to be touched by Your foot?'
(18) Thus circumambulating Him and offering his
obeisances, Sudarsana took leave. He returned to
heaven and Nanda was delivered from his awk¬
ward position. (19) The men of Vraja witnessing
Krsna's personal display of power stood amazed.
Thereupon they on the spot finished their duties
[unto Siva] and returned to the cowherd village,
104 Snmad Bhagavatam - The Story of the Fortunate One
oh King, [on their way] with reverence recounting
what had happened.
(20) Some day thereafter [at Gaura-purnima so
one says] Govinda and Rama, whose deeds are so
wonderful, in the middle of the night were playing
in the forest with the girls of Vraja. (21) Their glo¬
ries were charmingly sung by the group of women
bound in affection to Them, whose limbs were
finely decorated and smeared, next to the garlands
and the impeccable clothes they wore. (22) The
two of Them [together with them] honored the
nightfall with the appearance of the moon and the
stars, the jasmine buds that with their fragrance
intoxicated the enjoying bees and the breeze that
transported the fragrance of the lotuses. (23) They
both, for the mind and ears of all living beings,
sang about the fortune, together from high to low
producing the entire scale of notes that was avail¬
able. (24) The gopis who listened to Their singing,
in their fascination did not notice, oh ruler of man,
that their dresses slipped and their hair and flowers
got disheveled. (25) While the two thus were
amusing Themselves to their heart's content, sing¬
ing to the point of ecstasy, a servant of Kuvera
arrived on the scene carrying the
name SankhacQda ['wealthy-
crest']. (26) Right before their
eyes, oh King, he shamelessly
drove the group of women away
in the northern direction, while
they were crying out to the Two
they had chosen as their Lords.
(27) Seeing that they who be¬
longed to Them were seized by a
thief like a couple of cows and
were crying out 'Oh Krsna, oh
Rama, help us!', the two brothers
ran after them. (28) Calling 'Do
not be afraid' They comforted
them with Their words. They
moved quickly with sala logs in
Their hands and soon caught up
with that worst specimen of all
Yaksas who was speeding away
with great haste. (29) When he
saw the two approaching like
Time and Death personified, he
became afraid. In his confusion
he left the women behind and ran for his life. (30)
Govinda pursued him wherever he fled in order to
rob him of his crest jewel, while Balarama stayed
behind to protect the women. (31) Overtaking him
like it was nothing the Almighty Lord with His fist
knocked off the crest jewel of the villain together
with his head. (32) After thus having killed Sank-
hacOda He brought the shining jewel to His elder
brother and handed it satisfied over to Him while
the gopis were watching.'
*: Ambika means mother, good woman, a name
scripturally associated with the femininity of Uma
and ParvatT in relation to Skanda, Siva or Rudra,
as a term of respect. Ambikavana is found in the
Gujarat province, near the city of Siddhapura.
Srlla Visvanatha Cakravartl Thakura quotes
authorities here who claim that Ambikavana is
situated at the bank of the SarasvatT river [that
does not exist any longer] and is found northwest
of Mathura. Ambikavana is notable for its deities
of Sri Siva and his wife, the goddess Uma.
Canto 10 105
Hoofdstuk 35
The Gopls Sing about Krsna as He
Wanders in the Forest
(1) Sri Suka said: 'When Krsna had left for the
forest, the gopTs, unhappy chasing Him in their
mind, passed their days singing loudly about
Krsna's pastimes.
(2-3) The gopTs said [in double verses]: 'With His
left cheek put to His left arm He, oh gopTs, with
His eyebrows moving, places the flute at His lips,
while stopping the holes with His tender fingers.
Where Mukunda thus sounds His flute the women
travel the sky together with the Siddhas. Embar¬
rassed about the desires pursued by their minds,
they listen in amazement and forget the sadness
they felt, as also their girdles. (4-5) Oh girls, lis¬
ten how wonderfully Nanda's son, the giver of joy
to people in trouble, He with His brilliant smile
and fixed streak of lightning [the Srlvatsa or the
goddess] on His chest, sounds His flute. Groups of
bulls kept in the pasture, deer
and cows, with their ears
pricked up at a distance, with
their mouths filled, stop chew¬
ing and, transfixed by His
play, dreaming, stand frozen
as if it concerned a drawn pic¬
ture. (6-7) When Mukunda
dear gopTs, looking like a
wrestler with an arrangement
of [peacock] feathers, [min¬
eral] colors and leaves, to¬
gether with Balarama and the
gopas, calls for the cows, the
flow of the rivers is inter¬
rupted. They, just like us lack¬
ing in piety, trembling out of
love with their arms of water
stand perplexed, while hanker¬
ing for the dust of His lotus
feet that is transported by the
wind. (8-9) When He moving
around in the forest and on the
hillsides, as the Original Per¬
son with His flute calls for the
cows and He for His prowess
and inexhaustible opulences by His company ex¬
tensively is praised in every way, the creepers and
the trees, heavy with flowers and fruits, bend over
all by themselves. As if they wanted to reveal
Visnu present within them, they in their love rain
down torrents of sweet sap, while the growths on
their bodies stand on end in ecstatic love. (10-11)
The very moment He as the most attractive one to
see raises His flute, with respect for the desirable
song of the strongly humming swarm of bees
around His divine garland intoxicated by the
honey sweet [subtle] fragrance of the tulsl flowers,
oh then, the cranes, swans and other birds in the
lake with their minds seized by the charm of the
song come forward to pay Him homage with their
eyes closed, keeping silent with their minds under
control. (12-13) Oh Vraja devTs, when He, being
together with Balarama, for fun wears a garland
on His head, at the mountain side gives happiness
vibrating on His flute and makes the whole world
delightfully enjoy, the deck of clouds then, afraid
to offend such a great personality, in return most
gentle minded, thundering and raining flowers
106 Snmad Bhagavatam - The Story of the Fortunate One
upon his Friend, offers its shade as a parasol. (14-
15) Oh pious lady [Yasoda], when your son, who
is an expert in different cowherd matters and a
genius in the different styles of playing, places His
flute to His bimba-red lips to produce the harmo¬
nious sounds of His music, the masters of spiritual
authority like Indra, Siva and Brahma who hear
that tonal variety, with their minds confounded
bow their heads because they cannot ascertain its
essence. (16-17) When He plays His famous flute
and, moving with the grace of an elephant, with
His flower petal lotus feet marks the soil of Vraja
with the different symbols of the flag, thunderbolt,
lotus and elephant goad, He with His body re¬
lieves the earth from the distress caused by the
hooves [of the cows]. As He walks [by] and be¬
stows His playful glances, we get excited in our
amorous feelings and stand transfixed like trees, in
our bewilderment not knowing anymore [what the
condition would be of] our dresses and braids.
(18-19) At times, when He, with the garland
around His neck smelling of the by Him favored
tulsl, counts the cows on a string of colored beads
and then, throwing His arm over the shoulder of a
loving companion, sings, the wives of the black
deer, the doe - just like the gopTs who gave up
their civil aspirations -, approach that ocean of
transcendental qualities to sit at His side with their
hearts stolen by the sound produced by Krsna's
flute. (20-21) Oh sinless lady, your darling child,
the son of Nanda, is now, with His attire orna¬
mented with a garland of jasmine flowers and sur¬
rounded by the gopas and the cows, having fun
playing with His companions along the Yamuna.
The wind gently blowing in His favor, honors Him
there with a touch of sandalwood scent, while the
lesser divinities [the Upadevas] surrounding Him
present Him gifts and offer praise with instrumen¬
tal music and songs. (22-23) Taking care of the
cows of Vraja and at His feet being worshiped as
the lifter of the mountain [see 10.25] He, at the
end of the day collected the herd of cows. Playing
His flute with His companions, He on His way
was everywhere worshiped by all adults [and
demigods]. This moon, born from the womb of
DevakI, who came with a desire to fulfill the de¬
sires of His friends, was, even when He was tired
and His garland was colored by the dust raised by
the hooves, a feast for the eyes. (24-25) He greets
His well-wishing friends while slightly rolling His
eyes as if He is intoxicated. With His garland of
forest flowers, with His face paled like a jujube
plum [a badara], with the soft line of His cheeks
and with the beauty of the golden earrings adorn¬
ing Him, He is the Lord of the Yadus, the Lord
sporting just like the lord of the elephants. His
joyful face is like the moon, the lord of the night,
who at the end of the day drives away the infinite
sorrow of the cows [and the gopTs ] of Vraja after
the heat of the daytime.'
(26) Sri Suka said: 'Oh King, the women of Vraja
with their hearts and minds absorbed in Him, thus
enjoyed their days, highly spirited singing about
Krsna's pastimes.'
Hoofdstuk 36
The Bull Aristhasura Defeated and
Akrura Sent by Kamsa
(1) The son of Vyasa said: 'Some time later the
bull demon named Arista who had a huge hump,
came to the cowherd village. Ripping open the soil
with his hooves the earth trembled because of his
body. (2) Bellowing very loudly and scraping the
ground with his hooves, he with his tail upward,
with the tips of his horns tearing up the mud walls
and throwing up clods, with glaring eyes was re¬
leasing little bits of urine and stool. (3-4) The
frightening sight of his sharp horns and his hump,
that looked like a mountain with amassing clouds,
terrified the gopas and gopTs so much my best one,
that the women and the cows in their fear untimely
lost their fetuses in miscarriages. (5) The animals
panicked and ran away from the pasture, oh King,
while all the people crying 'Krsna, Krsna!', sought
Govinda to take shelter. (6) The Supreme Lord,
seeing the entire cow-community distraught flee¬
ing in fear, pacified them with the words 'do not
fear' and called out to the bull demon: (7) 'You
dull-witted, bad creature, how dare you in the
presence of Me, the chastiser of foul miscreants
like you, to frighten these gopas and their ani¬
mals?!'
Canto 10 107
(8)Acyuta, the Lord, thus speaking slapped His
arms to anger Arista with the sound of His palms
and assumed a posture thereto in which He threw
His serpentine arm over a friend's shoulder. (9) He
indeed managed that way to enrage Arista who
furiously scratched the earth with his hoof and
[then] with his tail raised to the clouds attacked
Krsna. (10) Bloodthirsty staring from the comers
of his eyes he pointed his horns straight ahead and
ran full speed toward Acyuta like he was a thun¬
derbolt released by Indra. (11) The Supreme Lord
though, seized him by the horns and threw him
like a rival elephant eighteen feet back. (12)
Warded off he quickly restored to charge again in
blind anger, to which he sweating all over
breathed heavily. (13) Attacking Him he was [by
the Lord] seized by his horns and made to trip by
His foot, so that he slapped down to the ground
like a wet garment. The Lord thereupon struck him
with his [broken off] hom until he fell flat. (14)
Vomiting blood, excreting a mass of urine and
stool and throwing his legs about, he in
pain rolling with his eyes left for the
abode of Death. The demigods there¬
upon scattered flowers upon the Lord
in worship. (15) After thus having
killed the demon with the big hump
He, that feast for the eyes of the
gopTs, together with Balarama en¬
tered the cowherd village while be¬
ing praised by the twice-bom ones.
(16) With the demon Arista being
killed by the Worker of Miracles,
Krsna, the powerful sage Narada
who has the vision of God said to
Kamsa: [see 1.6: 25-29] (17) 'De-
vakl's daughter actually was
Yasoda's girl, Balarama was the son
of RohinI and Krsna was also born
from Devakl. Vasudeva out of fear
placed Them in charge of his friend
Nanda, They [Krsna and Balarama]
were the two who killed your men.'
(18) The lord of Bhoja hearing that,
raging with anger took up a sharp
sword to kill Vasudeva. (19) Narada with¬
held Kamsa [by saying] that Vasudeva's two sons
would bring about his death. With that in mind he
then chained him and his wife with iron shackles
[see also 10.1: 64-69]. (20) After the deva-rsi had
left, Kamsa spoke with the demon KesI and told
him: 'You are the one to kill Rama and Kesava.'
(21) Then he called together Mustika, CanOra,
Sala, Tosala and others as also his ministers and
his elephant keepers. The king of Bhoja said to
them: (22-23) 'Mustika and Canura, dear mates,
please listen to what I have to say, oh heroes. The
two sons of Anakadundubhi are living in the cow¬
herd village of Nanda. It was foretold that Krsna
and Balarama would cause my death. If we man¬
age to get Them here for the sake of a wrestling
match you can kill Them. (24) Build a ring with
various stages around it. Let all subjects from in¬
side and outside the city witness an open competi¬
tion. (25) Dear elephant-keeper, you my good
man, should take the elephant Kuvalayaplda to the
108 Snmad Bhagavatam - The Story of the Fortunate One
and to respect the glory of the Yadu capital [of
Mathura]
a
(38) Sri AkrOra said: 'Oh King, there is nothing
wrong with your approach to free yourself from
unwanted elements. One should act irrespective
failure or success, destiny after all determines the
end result. (39) Even though providence foils his
plans, the common man fervently acts to his de¬
sires and is unwillingly confronted with happiness
and distress. Nonetheless I will execute your or¬
der.'
A /
(40) Sri Suka said: 'After Karhsa thus had in¬
structed AkrOra and dismissed his ministers, he
entered his quarters and AkrOra returned home.'
entrance of the arena and destroy there my
enemies. (26) It has to commence on the
fourteenth [CaturdasI] of the month with the
bow-sacrifice performed according to the
injunctions. For the Lord of the Spirits
[Siva], the graceful one, the proper kind of
animals should be offered in sacrifice.'
(27) Thus having issued his orders he, well
versed in the art of securing one's personal
interest, called for AkrOra ['the one not
cruel'], the most eminent Yadu. He took his
hand into his own and then said: (28) 'Dear
master of charity please do me a favor. With
all respect, there is no one among the Bhojas
and Vrsnis to be found who is as merciful as
you are. (29) The way Indra, the mighty king
of heaven achieved his goals by taking shel¬
ter of Lord Visnu, I have taken shelter of
you, oh kind one, for you always carry out
your duties respectfully. (30) Go to Nanda's
cowherd village where the two sons of
Anakadundubhi live and bring Them without
delay here on this chariot. (31) These two
have been sent by the gods under the protec¬
tion of Visnu for the sake of my death. Bring
Them together with the gopas headed by
Nanda over here and tell them to take along
gifts of tribute. (32) When you have brought
Them here I will have Them killed by the
elephant that is as mighty as the time itself.
And if They manage to escape that, my wrestlers
who are as strong as lightning will put an end to
Them. (33) After the two of Them are dead 1 will
next kill the pained relatives whose leader is
Vasudeva: the Vrsnis, Bhojas and the Dasarhas
[see again 10.1: 67], (34) And my old father Ugra-
sena so greedy for the kingdom I will give the
same treatment, as also his brother Devaka and my
other opponents. (35) The thorns of this earth, oh
friend, will thus be destroyed. (36) Together with
my elder relative [my father-in-law] Jarasandha
and my dear friend Dvivida, as also with deter¬
mined comrades like Sambara, Naraka and Bana, 1
will enjoy this earth, killing all those kings who
side with the demigods. (37) And now, with this
knowledge, bring me quickly the young boys
Rama and Krsna to attend the bow-sacrifice here
Canto 10 109
Hoofdstuk 37
KesI and Vyoma Killed and Narada Eu¬
logizes Krsna's Future
(1-2) Sri Suka said: 'Then there was KesI being
sent by Kariisa [in 10.36: 20]. He as a huge horse
with his hooves ripped open the earth and with the
speed of mind scattered the clouds as also the ce¬
lestial carriers of the gods. With his manes and
neighing he frightened everyone. The Supreme
Lord in response to the stir of the clouds created
by his tail and his whinnying that terrified His
cowherd village, thereupon stepped forward to
fight. He called for KesI who roaring like a lion
was searching Him. (3) The moment he who was
hard to conquer and approach and most aggres¬
sively with a wide open mouth was swallowing
the sky, saw Him before him, he rushed furiously
forward to attack the lotus eyed Lord with his legs.
(4) The Lord of the Beyond alert to that dodged
that attack and seized him with His arms by the
legs. He whirled him around indifferently and
threw him at a distance of a hundred bow lengths,
standing there just like the son of Tarksya [Ga-
ruda] throwing a snake. (5) Regaining his con¬
sciousness he stood up in bitter rage and ran, [with
his mouth] wide open, full speed at the Lord. With
a smile He then put His left arm in Kesl's mouth,
like it was a snake in a hole. (6) As Kesl's teeth
came in touch with the Lord's arm they fell out as
if they had come in contact with a red-hot iron.
Thereupon the arm of the Supreme Soul swelled
within his body so that his belly expanded like a
diseased belly does after being neglected. (7) Be¬
cause Krsna's arm thus expanded his breathing
was arrested. Kicking with his legs, perspiring all
over, rolling with his eyes and excreting feces, he
thereupon fell lifeless to the ground. (8) After the
Mighty-armed One had retracted His arm from the
dead body that looked like a cucumber [kar-
katika ], He, unassuming as He was in His effort¬
lessly having killed His enemy, was honored from
above by the gods with a rain of flowers.
110 Snmad Bhagavatam - The Story of the Fortunate One
(9) The devarsi [Narada], the most exalted devo¬
tee of the Lord, oh King, approached Krsna in pri¬
vate and said the following to Him who is so ef¬
fortless in His actions: (10-11) 'Krsna, oh Krsna,
oh Vasudeva, immeasurable Soul, oh Lord of
Yoga, oh Controller of the Universe, oh shelter of
each, oh You master and very best of the Yadus!
You alone are the Soul of all living beings who,
like fire hidden in firewood, resides within the
heart as the Witness, the Lord, the Supreme Per¬
sonality. (12) You as the refuge of the spiritual
soul first of all, through Your energy, produced the
modes of nature. Unfailing in Your purpose You
through these modes create, destroy and maintain
this universe. (13) You, this one [creator] Himself,
have descended for the protection of the virtuous
ones and for the destruction of the demons
[Daityas], the savages [Raksasas] and tormentors
[Pramathas] who have the world of the living be¬
ings in their grip. (14) To our great fortune You in
person have sportively killed this demon who had
assumed the form of a horse and because of whose
neighing being terrified the vigilant gods aban¬
doned heaven. (15-20) The day after tomorrow, 1
will see that CanOra, Mustika and other wrestlers
as also the elephant [Kuvalayaplda] and Karhsa
are killed by You, oh Almighty One. Thereafter
[the demons] Sankha,
[Kala-]yavana, Mura
and Naraka will fol¬
low, You will steal the
parijata flower and
defeat Indra. 1 will see
You marry the daugh¬
ters of the heroes [the
kings] as a reward for
Your valor. In Dvaraka
You will deliver King
Nrga from his curse,
oh Master of the Uni¬
verse and capture the
jewel named Syaman-
taka together with a
wife. You will retrieve
the deceased son of a
brahmin [Sandlpani
Muni] from Your
abode [of death] and
then You will kill Paundraka, burn down the city
of KasT [Benares] and see to the demise of Danta-
vakra. Thereafter You will kill the king of Cedi
[Sisupala] at the great sacrifice [see also 3.2: 19,
7.1: 14-15], The poets on this earth will be singing
about these and other great feats that 1 will see
You perform during Your stay in Dvaraka. (21)
Then I will see You as the charioteer of Arjuna
assume the form of Time in bringing about the
destruction of the armed forces of this world. (22)
Let us approach [You who are] this Supreme Lord,
full of the purest wisdom, who is completely ful¬
filled in His original identity, whose will in none
of His exploits can be thwarted and who by the
power of His potency always desists from [identi¬
fying with] the flow of things happening with the
modes of the illusory, material energy. (23) For
You 1 am bowed down, You the Greatest of the
Yadus, Vrsnis and Satvatas, the self-contained
Controller who by Your creative potency has ar¬
ranged for an endless number of specific situations
in which You immediately could act and You have
taken upon Yourself [the burden of] humanity be¬
ing divided [in warfare].'
(24) Sri Suka said: 'The most eminent sage among
the devotees thus respectfully having honored
Krsna, the leading Yadu, received permission to
Canto 10 111
leave and went away most delighted about having
seen Him. (25) Govinda, the Supreme Lord who in
a light had killed KesI, still tended the animals
together with the cowherd boys who were most
pleased with the happiness He brought to Vraja.
(26) One day, when the gopas were grazing the
animals, they at the hillside engaged in the game
'stealing and hiding', playing the roles of thieves
and protectors. (27) Some of them were the
thieves, some were the shepherds, while a couple
of them, oh King, played for the unsuspecting
sheep. (28) A son of the demon Maya named
Vyoma ['the sky'], a powerful magician, disguised
himself as a gopa and then, engaging as one of the
many thieves, led away almost all the boys who
acted as the sheep. (29) The great demon threw
them one by one in a mountain cave the entrance
of which he blocked with a boulder so that only
four or five of them remained. (30) Krsna, He who
offers shelter to ah pious souls, finding out what
he was doing, seized the gopa carrier as forcefully
as a lion would seize a wolf. (31) The demon re¬
sumed his original form that was as big as a moun¬
tain. By all means he tried to free himself, but held
tightly in His grip he, being debilitated, failed.
(32) Controlling Him with His arms Acyuta forced
him to the ground and while the gods in heaven
were watching He killed him like he was a sacrifi¬
cial animal. (33) He broke through the blocked
entrance of the cave and led the gopas out of their
awkward position. Praised by the gopas and the
gods, He thereupon returned to His cowherd vil¬
lage.'
Hoofdstuk 38
Akrura's Musing and Reception in Go-
kula
(1) Sri Suka said: 'The high-minded soul AkrOra
spent the night in the city of Mathura [after 10.36:
40] and then mounted his chariot to go to Nanda's
cowherd village. (2) On his way he experienced an
exceptional amount of devotion for the greatly
fortunate lotus-eyed Personality of Godhead and
thus he thought as follows: (3) 'What good works
have 1 done, what severe penance did 1 suffer or
else of what worship have I been or what charity
have 1 given, that I today may see Kesava? (4) My
attainment of the presence of the One Praised in
the Verses is, I think, for someone with a worldly
mind as difficult to achieve as the chanting of the
Vedas is for someone of the lowest class. (5) But
enough of that, even for a fallen soul like me there
is a chance to acquire the audience of Acyuta.
Some time someone pulled along by the river of
time may reach the other shore! (6) Today my im¬
purity will be uprooted and my birth will bear
fruit, for it are the lotus feet of the Supreme Lord
whereupon the yogis meditate, that I am going to
respect. (7) Kariisa sending me here did me a great
service indeed by obliging me to look for the feet
of the Lord who descended into this world. It is by
the effulgence of His rounded toenails that in the
past many a soul succeeded in freeing himself
from the hard to overcome darkness of a material
existence. (8) With these [feet] that, marked by the
red kunkum from the breasts of the gopis, are wor¬
shiped by Brahma, Siva and the other demigods,
by Sri the goddess of fortune, the sages and the
devotees, He with His companions moves about in
the forest while tending the cows. (9) The deer are
passing me on my right side [an auspicious sign]!
I certainly will behold Mukunda's beautiful cheeks
and nose, His smiles, the glances of His reddish
lotus eyes and the hair curling around His face.
(10) Today I no doubt will enjoy the direct sight of
Visnu. I unfailingly will directly behold that para¬
gon of beauty, who of His own accord assumed
the form of a human being to diminish the burden
of this earth. (11) Even though He is a witness
[just like me] to the true and untrue, He is free
from [false] ego. By that personal potency of Him
He has dispelled the darkness and bewilderment of
an existence in separation [see also 2.5: 14, 2.10:
8-9, 3.27: 18-30 and 10.3: 18]. Working from the
inside out, He, by the created beings that mani¬
fested after He cast His glance upon the material
energy of His creation, can [only indirectly] be
approached through the vital airs, senses and intel¬
ligence of their bodies [see also 2.2: 35]. (12) His
auspicious words, in combination with the quali¬
ties, activities and the incarnations [of Him and
His expansions], put an end to all sins in the world
and bring life, beauty and purity to the entire uni¬
verse, while words devoid of these are considered
112 Snmad Bhagavatam - The Story of the Fortunate One
as [useful as] things that beautify a corpse. (13)
And now He who maintains the codes of conduct
has descended in His own dynasty of faithful souls
[Satvatas], He who as the leader of the immortals
brings joy and happiness by spreading His fame
with His presence in Vraja as the Controller whose
all-auspicious nature is glorified by the godly
ones. (14) Today I will certainly see Him, the des¬
tination and spiritual master of all the great souls
in the three worlds, He the real beauty and great
feast for everyone endowed with eyes, He who
exhibits the form that is the desire of the goddess,
He who is my safe haven, the One because of
whom all my dawns became [a sign of] His auspi¬
cious presence. (15) The moment I alight from my
chariot to respect the feet of the two Lords, the
Principal Personalities upon whom even the yogis
fix their intelligence in their self-realization, I will
certainly bow down to Them as also to the friends
[and the others] who live with Them in the forest.
(16) And when 1 have fallen at the base of His
feet, the Almighty One will place upon my head
His lotus hand that dispels the fear for the serpent
of time, the snake because of whose swift force
the people terrified seek shelter. (17) By placing in
that hand an offering, Purandara [see 8.13: 4] and
also Bali [see 8.19] acquired rulership [the posi¬
tion of Indra] over the three worlds. It is the same
hand that, fragrant like an aromatic flower, during
the pastime with the ladies of Vraja by its touch
wiped away their fatigue [see 10.33]. (18) Even
though I am a messenger sent by Kamsa, Acyuta
will not adopt an attitude of enmity towards me.
He, the Knower of the Field [of the body, see B.G.
13: 3], witnessing everything that takes place in¬
side and outside of the heart, sees with a perfect
vision. (19) Smiling affectionately He will look
upon me, with my joined palms being fixed at the
basis of His feet. With the immediate eradication
of all my contamination by His glance, I will thus
be freed from doubt and achieve intense happi¬
ness. (20) With me [standing before Him] as His
best friend and as a family member who is exclu¬
sively devoted to Him, He will close me in His
two large arms. As a result my body will instantly
become sanctified and my karma-dependent bonds
will slacken. (21) When I, with my head down and
palms joined, have achieved physical contact with
Him, Urusrava ['the renown Lord'] will address
me with words like 'Oh AkrOra, dear relative...'
Because of the Greatest of All Persons my life will
thus be a success. How pitiable is the birth of the
one who was not honored by Him this way! (22)
No one is His favorite or best friend, nor is anyone
disliked by Him, hated or held in contempt by
Him [see B.G. 9: 29]. Nevertheless He recipro¬
cates with His devotees [see also 10.32: 17-22]
according to their actions, just like a [desire] tree
from heaven that upon approach brings whatever
one desired [see vaishnava prcindma ]. (23) In ad¬
dition His elder brother, the most excellent Yadu
[Balarama], smiling at me who stands there with a
head bowed down, will embrace me, take hold of
my hands and take me into His house to receive
me with all respects and then inquire how Kamsa
fares together with the members of His family.'
a /
(24) Sri Suka said: 'Thus on his way with his
chariot pondering over Krsna, the son of
Svaphalka [see 9.24: 15] reached the village of
Gokula as the sun was setting behind the moun¬
tain, oh King. (25) The imprints of His feet, of
Canto 10 113
which the rulers of all worlds hold the pure dust
on their crowns, he saw in the earth of the pasture:
a wonderful decoration showing the shapes of the
lotus, the barleycorn, the elephant goad and so on
[see also 10.16: 18 and 10.30: 25*]. (26) The ec¬
stasy of seeing them exited him greatly, made his
hair stand on end and filled his eyes with tears.
Getting down from his chariot he rolled himself in
the footprints exclaiming: 'Oh this is the dust from
my master's feet!' (27) This is what for all embod¬
ied beings is the goal of life: to give up one's
pride, fear and sorrow when one is faced with and
hears about and such, the message of the signs of
the Lord [see 7.5: 23-24],
(28-33) In Vraja he saw Krsna and Rama, who,
wearing yellow and blue garments and with eyes
that looked like autumnal lotuses, were going to
the place where the cows were milked. The two
boys who are the shelter of the goddess were,
bluish-dark and fair skinned, most beautiful to
behold with their mighty arms, attractive faces and
a gait like that of a young elephant. With Their
feet marked by the flag, bolt, goad and lotus, and
with Their smiles and glances full of compassion
the two great souls increased the beauty of the
cow pasture. They whose pastimes were so mag¬
nanimous and attractive, were freshly bathed, im¬
peccably dressed, wore flower garlands and jew¬
eled necklaces and had smeared Their limbs with
auspicious, fragrant substances. The two original,
most excellent persons, who are the Cause and the
Masters of the universe [see also 5.25], had for the
welfare of that universe descended in Their dis¬
tinct forms of Balarama and Kesava. Oh King,
with their effulgence they, as a mountain of emer¬
ald and a mountain of silver both decorated with
gold, dispelled the darkness in all directions. (34)
Quickly climbing down from his chariot AkrOra,
overwhelmed with affection, prostrated himself at
the feet of Rama and Krsna. (35) Seeing the Su¬
preme Personality he, because of the tears of joy
overflowing his eyes and the eruptions [of ecstasy]
marking his limbs, in his eagerness could not an¬
nounce himself, oh King. (36) The Supreme Lord,
the Caretaker of the Surrendered Souls, recog¬
nized him, drew him near with His hand that is
marked with a chariot wheel [the cakra ] and hap¬
pily embraced him. (37-38) Thereupon the mag¬
nanimous Sankarsana [Rama] embraced him who
stood there with his head bowed down. With His
hand taking hold of his two hands He took him
together with His younger brother into the house.
There He inquired whether he had enjoyed a
pleasant journey. He offered him an excellent seat
and washed his feet with sweetened milk, as was
prescribed as a form of reverential respect. (39)
Donating a cow in charity and respectfully giving
the tired guest a massage, the Almighty One faith¬
fully served him pure food of different tastes [fit
for a sacrifice]. (40) After having eaten Rama, the
Supreme Knower of the Dharma, with love further
arranged for herbs to serve the tongue and for fra¬
grances and flower garlands for the highest satis¬
faction.
(41) After thus having honored him Nanda asked:
'Oh descendant of Dasarha, how are you faring
with the merciless Kamsa alive, that boss who is
[treating his subjects] just like a butcher [deals]
with sheep? (42) If he being cruel and self-
indulgent killed the babies of his own sister to her
great distress, what then would that mean for the
wellbeing of his subjects, for you?'
(43) Thus being properly respected by Nanda with
true and pleasing words, AkrOra shook off the fa¬
tigue of his journey.'
Hoofdstuk 39
Krsna and Balarama Leave for
Mathura
(1) Sri Suka said: 'After comfortably seated on a
couch thus having been honored that much by
Rama and Krsna, he [AkrOra] saw that everything
had taken place what he on his way had pictured
in his mind. (2) What would be unattainable when
the Supreme Lord, the shelter of Sri, is satisfied?
Still, the ones devoted to Him, oh King, do not
desire anything. (3) After having enjoyed supper
the Supreme Lord, the son of DevakI, asked about
the activities of Kamsa towards His friends and
relatives, as also what his plans were. (4) The Su¬
preme Lord said: 'Oh gentle one, have you recov-
114 Snmad Bhagavatam - The Story of the Fortunate One
ered from your trip? I wish you all the best! Are
your friends, relatives and other associates all hale
and hearty? (5) But why, My dear one, would I ask
about the well-being of us, our relatives and the
citizens, as long as Kamsa, that disease of the fam¬
ily, who only in name is our maternal uncle, is
prospering? (6) Ah! Because of Me there was
great suffering for My noble parents: their sons
were killed and they were imprisoned. (7) Fortu¬
nately, today My wish has been fulfilled to see
you. My close relative, oh gentle one. Please un¬
cle, explain the reason why you came here.'
(8) Sri Suka said: 'On the request of the Supreme
Lord the descendant of Madhu [AkrOra, see 9.23:
29] described everything of the inimical attitude
[of Kamsa] towards the Yadus and his murderous
intentions in relation to Vasudeva. (9) Fie dis¬
closed what the message was he was sent for as an
envoy and what Narada had told him [Kamsa]
about Krsna being born as a son of Anakadun-
dubhi. (10) When Krsna and Balarama, the de¬
stroyer of all boldness in opposition, heard what
Akrura had to say, they laughed and told Nanda,
their [foster] father, what the king had ordered.
(11-12) Nanda then issued the following official
announcement to the gopas and the other people
of Gokula: 'Gather all dairy products, take gifts
and yoke the wagons. Tomorrow we together with
all the people under my care will go to Mathura to
offer the king our products and have a great festi¬
val.'
(13) When the cowherd girls heard that AkrOra
had come to Vraja to take Rama and Krsna along
to the city, they got totally upset. (14) That created
in the hearts of some of them such a great pain,
that their beautiful faces turned pale because of
their sighing, while the knots in the hair, the brace¬
lets and dresses of other girls slipped away. (15)
Canto 10 115
Of other gopTs fixed in meditation on Him, all the
sensory functions ceased so that they took no no¬
tion of this world anymore, just like it happens
with those who attained the realm of self-
realization. (16) Others fainted, thinking of how
Sauri had touched their hearts by sending His lov¬
ing smiles and expressing Himself in wonderful
phrases. (17-18) Thinking about Mukunda's
charming movements, His activities, affectionate
smiles, His glances that removed all unhappiness,
His jesting words and mighty deeds, they joined in
fear of the separation, greatly distressed, in groups
to speak with tears on their faces, deeply absorbed,
about Acyuta. (19) The fine gopTs said: 'Oh Provi¬
dence, where is your mercy to bring together the
embodied souls in love and friendship? Separating
us you leave us unfulfilled in our puiposes. How
uselessly you just like a child toy
with us! (20) Having shown to us the
face of Mukunda framed in black
locks, His fine cheeks and straight
nose and the beauty of His modest
smile dispelling the misery, you are
not doing any good by [now] making
this invisible to us. (21) By the name
of AkrOra ['not-cruel'] you certainly
are cruel, in your, like a fool, alas,
taking away the Perfection of All
Creation in one form, the enemy of
Madhu, you formerly allowed our
eyes to see. (22) The son of Nanda
breaks in a moment with His friend¬
ship. He has taken up a new love and
has, alas, no eyes for us [anymore],
we who under His influence were
made to give up our homes, rela¬
tives, children and husbands and di¬
rectly serve Him. (23) How happy
the dawn is after this night, when
unfailingly the hopes have been ful¬
filled of the women of the city [of
Mathura]! For then they imbibe the
face of the master of Vraja arriving
there with the nectarean smile that
can be seen in the corners of His
eyes. (24) However subservient and
intelligent Mukunda may be, once
His mind is seized by their honey-
sweet words, oh girls, what chance is
there for us? Would He, spellbound by the en¬
chantments of their bashful smiles, still return to
us rustics? (25) Today there certainly will be a
great festival before the eyes of the Dasarhas,
Bhojas, Andhakas, Vrsnis and Satvatas and all
others out there, when they on the road see the
Darling of the Goddess, the reservoir of all tran¬
scendental qualities who is the son of Devakl. (26)
Such an unkind person, a person as extremely
cruel as he, should not be called 'a-krura' because
he, without the least excuse, removes from the
presence of us people [of Vraja] full of sorrow, the
one dearer to us than the dearest. (27) He who so
coldly has mounted the chariot [Krsna], is by these
foolish gopas followed in their bullock carts. And
the elders don't even say a word. Today provi¬
dence is not working in our favor! (28) Let us go
116 Snmad Bhagavatam - The Story of the Fortunate One
to Him now and stop Him! He cannot do this to
us, the family, the elders and our relatives, we who
not even for half a second can miss the association
of Mukunda. Separated by that fate our hearts will
be broken! (29) For us, who by the charm of His
loving affection, attractive smiles, intimate discus¬
sions, playful glances and embraces, were drawn
to the assembly of the rasa dance [10.33], the
night passed in a single moment! How, oh gopTs,
can we without Him ever defeat the insurmount¬
able darkness? (30) How can we ever exist with¬
out Him, that Friend of Ananta [Rama] who at the
end of the day, surrounded by the gopas entered
Vraja with His hair and garland smeared with the
dust of the hoofs, He who, playing His flute and
smiling from the corners of His eyes, stole our
minds with His glances?'
(31) Sri Suka said: 'Thus speaking in pain about
the separation, the ladies of Vraja, in attachment
thinking of Krsna, forgot all their shame and cried
out loudly: 'Oh Govinda, oh Damodara, oh
Madhava!'
(32) While the women were lamenting thus,
AkrOra at sunrise, after having performed his
morning duties, set out with his chariot. (33) The
gopas who led by Nanda followed Him in their
wagons, took along an abundance of offerings and
clay pots filled with dairy products. (34) Also the
gopTs followed their beloved Krsna [for some
time] and [then] stood waiting, hoping for some
pleasing words from the Lord. (35) The Greatest
among the Yadus saw them lamenting at His de¬
parture and consoled them lovingly with the mes¬
sage: 'I will do My best!' (36) Sending their minds
after Him for as long as the flag and the dust of the
chariot were visible, they stood there like painted
figures. (37) Without the hope of ever seeing Him
back, they returned and free from sorrow spent
their days and nights singing about the activities of
their Beloved.
(38) With the chariot moving as swiftly as the
wind, the Supreme Lord together with Rama and
AkrOra, oh King, arrived at the Yamuna, the river
removing all sin. (39) After touching the water
there with His hand and drinking the sweet liquid
that was as effulgent as jewels, He went behind
the chariot to a grove and then climbed [back] on
it together with Balarama. (40) AkrOra asked
Them to stay behind on the chariot and went to a
pool in the Yamuna to perform a bath in accord
with the injunctions. (41) Immersing himself in
that water and reciting perennial mantras, AkrOra
saw before him the likeness of Rama and Krsna.
(42-43) He thought: 'How can the two sons of
Anakadundhubhi positioned on the chariot be pre-
Canto 10 117
sent here? Let me see whether They are still
there...', and rising from the water he saw Them
sitting where he had left Them. Again alone enter¬
ing the water he wondered: 'Was my vision of
Them in the water a hallucination maybe?' (44-45)
And again he saw in that same place the Lord of
the Serpents [Ananta or Balarama], the Godhead
with the thousands of heads, hoods and helmets,
who by the perfected ones, the venerable ones, the
singers of heaven and the ones of darkness was
praised with bowed heads. Clad in blue and [with
a complexion] as white as the filaments of a lotus
stem, He was situated there like He was mount
Kailasa with its white peaks. (46-48) On His lap
there was situated peacefully, like a dark cloud,
the Original Personality with the four arms clad in
yellow silk. He had reddish eyes like the petals of
a lotus, an attractive cheerful face with a charm¬
ing, smiling glance, fine eyebrows, ears and a
straight nose, beautiful cheeks and red lips. He had
high shoulders and a broad chest home to the
Goddess, stout, long arms and a conch shell-like
neck, a deep navel and a belly with lines like those
of a [banyan] leaf. (49-50) He had firm buttocks
and hips, two thighs like an elephant's trunk,
shapely knees and an attractive pair of shanks. His
ankles were high, reddish were the rays emanating
from His toenails and the soft toes of His lotus feet
surrounding His two big toes glowed like flower
petals. (51-52) Adorned with a helmet bedecked
with large and precious gems, wearing bracelets,
armlets, a belt, a sacred thread, necklaces, ankle
bells and earrings, He carried an effulgent lotus, a
conch shell, a disc and a club in His hands next to
the SrTvatsa mark on His chest, His brilliant Kaus-
tubha jewel and a flower garland. (53-55) He was
accompanied by attendants headed by Nanda and
Sunanda and was, according to each his different
type of loving attitude, praised in sanctified words
by Sanaka and the others [the Kumaras], by the
leading demigods headed by Brahma and Siva, by
the foremost twice-born ones [headed by Marlci]
and by the most exalted devotees led by Prahlada,
Narada and Vasu. He was served by His [femi¬
nine] internal potencies of fortune [Sri], develop¬
ment [Pusti or also strength], speech [Glr or
knowledge], beauty [Kanti], renown [Klrti], con¬
tentment [Tusti or renunciation - these first ones
are His six opulences]; comfort [Ila, bhu-sakti, the
earth-element or sandhinl ] and power [Urja, ex¬
panding as TulasI] as also by His potencies of
knowing and ignorance [vidya and avidyd, leading
to liberation and bondage], His internal pleasure
potency [Sakti or hladinl ], [His marginal potency,
jTva-sakti\ and His creative potency [Maya].
(56-57) Witnessing this to his great pleasure, he
[AkrOra], stood enthused with supreme devotion,
with the hairs of his body standing on end and
with his eyes and body getting wet because of his
loving ecstasy. Getting himself together the great
devotee with a choked voice offered his respects
with his head bowed down. Joining his hands he
attentively prayed slowly.'
Hoofdstuk 40
Akrura's Prayers
A
(1) Sri AkrOra said: 'I bow down to You, oh Lord
Narayana, Cause of All Causes, oh Original Inex¬
haustible Person, oh You from whose navel the
lotus sprouted on the whorl of which Lord Brahma
appeared who generated this world. (2) Earth, wa¬
ter, fire, air, ether and its source [the false ego]; the
totality of matter [see footnote 10.13: ***] and its
origin [the Purusa]; the mind, the senses, the ob¬
jects of all the senses and the demigods [belonging
to them], together constitute the [secondary]
causes of the universe that have generated from
Your [transcendental] body. (3) They, under the
[outer] direction of the material realm, have be¬
cause of that lifelessness no knowledge about the
true identity of the Supreme Self, Your Soul. Also
the unborn one [Brahma] being bound to the
modes of material nature, cannot know Your form
transcendental to these modes [see also 10.13: 40-
56]. (4) It is to the honor of You that the yogis per¬
form sacrifice, You the Supreme Personality and
Controller within each, within the material ele¬
ments and within the ruling gods and saints. (5)
Some brahmins worship You, with respect for the
three sacred [agni-traya\ fires, by means of the
mantras of the three Vedas elaborately with vari¬
ous rituals for deities of different names and
forms. (6) Some who strive for spiritual knowl-
118 Snmad Bhagavatam - The Story of the Fortunate One
edge, attain peace by renouncing all fruitive ac¬
tions and worship the embodiment of knowledge
[the guru, the Lord] by means of sacrifices in the
field of spiritual knowledge [see e.g. B.G. 4: 28,
17: 11-13, 18: 70]. (7) Others, whose intelligence
is purified by the principles [the vidhi] included by
You, worship You, absorbed in You, as the one
form assuming many forms. (8) Still others wor¬
ship You, the Supreme Lord, in the form of Lord
Siva, by treading the path described by Lord Siva
that in different ways is presented by many teach¬
ers. (9) Even though they as devotees of other di¬
vinities are of a different attention, they all wor¬
ship You who as the Controller comprises all the
gods [see B.G. 9: 23], (10) Just like the rivers that,
filled by the rain and springing from the mountains
from all sides, enter the ocean, oh master, simi¬
larly all these paths [of the demigods] finally lead
to You [see B.G. 2: 70, 9: 23-25, 10: 24 and 11:
28]. (11) All the conditioned living beings, from
the nonmoving ones up to Lord Brahma, are
caught in the qualities [gunas] of goodness
[, sattva ], passion [rajas] and ignorance [tamas] of
Your material nature [see B.G. 14]. (12) I offer
You, the Soul of All Souls my obeisances who,
with a detached vision are present as the witness
and the consciousness of everyone, as He who,
with this stream of the
material modes that
was created by Your
lower energy, deals
with the souls who
identify themselves
therewith as gods, hu¬
man beings and ani¬
mals. (13-14) One con¬
siders fire as Your face,
earth as Your feet, the
sun as Your eye, the
sky as Your navel and
the directions as Your
sense of hearing.
Heaven is Your head,
the ruling demigods
are Your arms, the
ocean is Your abdomen
and the wind is Your
vital air and physical
strength. The trees and
the plants are the hairs on Your body, the clouds
are the hair on Your head and the mountains are
the bones and nails of Your Supreme Being. Day
and night are the blinking of Your eye, the found¬
ing father is Your genitals and the rain is regarded
as Your semen [see e.g. also 2.6: 1-11]. (15) Just
l ik e the aquatics that move about in the water or
the small insects in an udumbara fig, in You all the
worlds - including their rulers and the many souls
that crowd them -, found their origin, in You, their
Inexhaustible, One Personality comprising all
mind and senses.
(16) For the sake of Your pastimes You in this
world manifest various forms, with which the
people, to be purified from their unhappiness, full
of joy sing Your glories. (17-18) My respects for
You, the Original Cause who in the form of Mat-
sya [the fish, see 8.24] moved about in the ocean
of dissolution and for Hayagrlva [the Lord with
the horse head, see 5.18: 6], My obeisances unto
You, the slayer of Madhu and Kaitaba, unto the
huge master tortoise [Kurma, see 8.7 & 8] who
held the mountain Mandara and all glory to You in
the form of the boar [Varaha, see 3.13] whose
pleasure it was to lift the earth out of the ocean.
(19) My obeisances to You, the amazing lion
Canto 10 119
[Nrsimha, see 7.8 & 9] who removes the fear of
every righteous soul, and to You who as the dwarf
[Vamana, see 8.18-21] covered the three worlds in
one step. (20) All glories to You, the Lord of the
descendants of Bhrgu [Parasurama, see 9.15 & 16]
who cut down the forest of conceited nobles, and
my obeisances to You, the best one of the Raghu
dynasty [Lord Rama, see 9.10 & 11] who put an
end to Ravana. (21) My obeisances to You, oh
Lord of the Satvatas, oh You who are Lord
Vasudeva [of His consciousness], Lord
Sankarsana [of His ego], Lord Pradyumna [of His
intelligence] and Lord Aniruddha [of His mind,
see further 4.24: 35 & 36], (22) My obeisances to
Lord Buddha [He as the awakened One], the Pure
One, the bewilderer of the demoniac descendants
of Diti and Danu. My respects for You in the form
of Lord Kalki [the Lord descending 'for the
wicked ones], the annihilator of the meat-eaters
[the mlecchas ] who pose as kings [see also 2.7].
(23) Oh Supreme Lord, the individual souls in
this world are bewildered by Your deluding mate¬
rial energy [may a ] and are, because of the false
conceptions of T and 'mine' [asmita], made to
wander along the paths of fruitive activities
[karma]. (24) As for my own body, children,
home, wife, wealth, followers and so on, I too am
deluded in foolishly thinking that they would be
true, oh Mighty One, while they are more like
dream images [that come and go]. (25) Thus grop¬
ing in the dark with a mentality of wishing to en¬
joy a world of opposites, I, in not being of the true
self or what is eternal and taking misery for the
contrary [of happiness], fail to know You who are
my dear most self and soul. (26) Like a fool over¬
looking water that is covered by plants or like
someone running after a mirage, 1 have turned
away from You. (27) With a pitiable intelligence
because of material desires and actions, 1 could
not find the strength to check my disturbed mind
that by the so very powerful, willful senses was
diverted from one thing to another [see B.G. 13: 1-
4 & 5.11: 10].
(28) In this condition, 1 now approach Your feet
that for any impure person, I think, are impossible
to attain without Your mercy. Only by serving the
truthful [of Your devotees, nature and culture, sat]
a person can develop Your [Krsna] consciousness
and put an end to the cycle of rebirth in this mate¬
rial world, oh Lord with the lotus navel. (29) I of¬
fer my obeisances to You, the Embodiment of
Wisdom and the Source of All Forms of Knowl¬
edge, You, the Absolute Truth of unlimited poten¬
cies who rules over the forces in control of the
[conditioned] person. (30) My reverence is there
for You, the son of Vasudeva, in whom all living
beings reside. You I prove my respect, oh Lord of
the Senses, please protect me in my surrender, oh
Master.'
Hoofdstuk 41
The Lords' Arrival in Mathura
(1) Sri Suka said: 'While he [AkrOra] was praying,
Krsna, the Supreme Lord, having shown His per¬
sonal form in the water, withdrew Himself the way
an actor winds up his performance. (2) When he
saw that the image had disappeared, he emerged
from the water, quickly finished his different ritual
duties and surprised went to the chariot. (3)
Hrslkesa asked him: 'Have you seen something
miraculous on the earth, in the heavens or in the
water? We gather you did!'
a
(4) Sri AkrOra said: 'Whatever wonderful things
there may be out here on earth, in the sky or in the
water, are all situated in You who comprise every¬
thing; what would I, seeing You, not have seen?
(5) Beholding You, the One Person in whom all
wonders of the earth, the sky and the waters are
found, oh Absolute of the Truth, what else that I
see in this world would amaze me?'
(6) With those words the son of GandinI [AkrOra]
drove the chariot forward to take Rama and Krsna
to Mathura [where they arrived] at the end of the
day. (7) The people of the villages who here and
there on the road approached Them, were pleased
to see the sons of Vasudeva, oh King, and could
not take their eyes off Them. (8) In the meantime,
Nanda, the gopas and the rest of the inhabitants of
Vraja had arrived there and stayed in a park out¬
side the city to wait for Them. (9) Catching up
120 Snmad Bhagavatam - The Story of the Fortunate One
with
them the Supreme Lord, the Master of the Uni¬
verse, said to the humbly smiling AkrOra while
taking his hand into His own: (10) 'You go ahead
of Us to the city with the chariot and go home. We
will rest here and then see the city.'
a
(11) Sri AkrOra said: 'How can 1 enter Mathura
without the two of You, oh Master? Do not let me
down, oh Lord, oh Caretaker of the Devotees, I am
Your devotee! (12) Please, oh supreme well-
wisher, come together with Your elder brother, the
gopas and Your friends to our house so that it is
graced with its Master, oh Lord of the Beyond.
(13) 1 am a householder of sacrifice, please bless
our home with the dust of Your feet so that my
forefathers, the sacrificial fires and the demigods
will be satisfied. (14) The great king Bali by bath¬
ing Your two feet became glorious [see 8.19] and
achieved unequaled power as also the destination
reserved for unalloyed devotees. (15) The pure
water washing from Your feet and received by
Lord Siva on his head [9.9], has sanctified the
three worlds so that the sons of king Sagara [9.8]
attained heaven. [9.9] (16) Oh God of the Gods,
oh Master of the Universe about whom one pi¬
ously hears and chants, oh Best of the Yadus, oh
Lord Praised in the Verses, oh Lord Narayana, let
there be the obeisance
unto You.'
(17) The Supreme Lord
said: 'I will come to your
house accompanied by My
elder brother. After killing
My enemy in the midst of
the Yadus [Kaifisa], 1 will
grant My well-wishers the
satisfaction.'
(18) Sri Suka said: 'After
thus being addressed by
the Supreme Lord,
AkrOra somewhat dis¬
heartened entered the city.
He informed Kaifisa on
his efforts and thereupon
went home. (19) Later in
the afternoon Krsna together
with Sankarsana [Rama] and the
gopas entered Mathura to take a look around. (20-
23) There He saw the high gates and doorways of
crystal, front doors and immense archways of
gold, storehouses of copper and brass and inviola¬
ble moats, [everywhere] beautified by public gar¬
dens and attractive parks. The intersections deco¬
rated with gold, the mansions with their pleasure
gardens, the assembly halls of the guilds and the
houses with their columned balconies as also the
ornate paneled rafters, were bedecked with
vaidurya gems, diamonds, quartz crystals, sap¬
phires, coral, pearls and emeralds. Sounds vibrated
of the pet doves and peacocks that sat in the open¬
ings of the lattice windows and on the gem-
studded floors. The avenues, streets and courtyards
were sprinkled with water and [for a welcome]
were strewn with garlands, new sprouts, parched
grains and rice. The doorways of the houses were
nicely decorated with pots filled with yogurt
smeared with sandalwood paste, ribbons and
flower petals, rows of lamps, leaves, bunches of
flowers, trunks of banana trees and betel nut trees
and flags. (24) As the sons of Vasudeva entered
there surrounded by Their friends, oh King, the
women of the city, eager for a look, all hurried to
stand along the main road and climb on top of the
houses. (25) Some had put on their clothes back-
Canto 10 121
wards and forgotten one of their
pair of ornaments, putting on
only one earring or one set of
ankle bells. Other ladies made up
one eye but not the other one.
(26) Some in their excitement
had abandoned the meals they
were taking or did not finish their
massage. They left their bathing
or, hearing the commotion, got
up not finishing their nap. Others
as mothers put aside the infant
they were feeding milk. (27)
Walking like a bull elephant in
rut, He boldly stole their minds
with the glances of His lotus eyes
and the game of His smiles. With
His body, that source of pleasure
to the Goddess of Fortune, He
afforded their eyes a festival.
(28) Seeing Him whom they re¬
peatedly had heard about, their
hearts melted. Receiving the
honor of being sprinkled by the
nectar of His glances and broad
smiles, they, with goose pimples,
through their eyes innerly em¬
braced their idol, this embodi¬
ment of ecstasy, and gave up
their endless distress [of missing Him], oh subduer
of the enemies. (29) Having climbed the rooftops
of their mansions, the playful women, with faces
blooming like lotuses because of their love, show¬
ered Balarama and Kesava with flowers. (30) With
yogurt, barleycorns and pots filled with water, fra¬
grant substances and other items of worship the
Two were joyfully worshiped at every step by the
brahmins. (31) The women of the city said: 'Oh
what great austerity the gopTs must have per¬
formed to may constantly witness these Two, who
for human society are the greatest source of pleas¬
ure.'
(32) Krsna, the elder brother of Gada [see 9.24:
46] approached a certain washerman engaged in
dyeing and asked him for first class, clean gar¬
ments. (33) 'Please, oh best man, give the two of
Us some suitable clothes. When you donate them
to Us, who deserve it, that will bring You the
highest benefit, that suffers no doubt!'
(34) Requested by the Supreme Lord who is com¬
plete and perfect in every way, he most falsely
proud as a servant of the king, indignantly said full
of anger: (35) 'Is it no impudence of You who
roam the mountains and the forests, to desire to
wear garments like these belonging to the king?
(36) Get lost You fools, do not beg like this if You
want to live! I swear, people as bold as You, are
arrested, looted and killed by the king's men!'
(37) Thus humiliating Them he raised the anger of
the son of DevakI who with the side of one hand
hit his head from his body. (38) When his assis¬
tants fled in all directions, they left behind bundles
of clothes. Acyuta took the garments. (39) Krsna
and Balarama dressed Themselves with a set of
122 Snmad Bhagavatam - The Story of the Fortunate One
clothes to Their liking, threw several of them on
the ground and gave the rest to the gopas. (40)
Thereupon a weaver came who full of love for
Them befittingly ornamented Their clothes with
pieces of cloth of different colors. (41) Krsna and
Rama with each His own specific high quality
outfit and nice decorations, looked as resplendent
as a pair of young elephants, one light and one
dark, adorned for a festival. (42) The Supreme
Lord being pleased with the weaver, granted him
sarupya, in this world to be liberated with the
same supreme opulence, physical strength, influ¬
ence, memory and sense control [the grace of His
characteristics, see also mukti ].
(43) They both next went to the house of Sudama
['well-giving'], the garland-maker. Seeing Them he
stood up and bowed down putting his head to the
ground. (44) He brought seats for Them, water to
wash Their feet and hands, presents and such and
honored Them and Their companions with gar¬
lands, betel nut and sandalwood paste. (45) He
said: 'Our birth has been worthwhile and the fam¬
ily has been purified, oh Master. Together with me,
my forefathers, the gods and the seers are satisfied
that You came here. (46) You two, who constitute
the Ultimate Cause of the Universe, have with
Your plenary portions descended to this world for
its protection and happiness. (47) Even though
You reciprocate with those who are of worship,
with You there is no bias in Your vision. You as
the Soul of the Universe, are as well-wishing
friends equal to all living beings. (48) You Two
should order me, Your servant, what I should do
for You. For this is for anyone the greatest bless¬
ing: to be appointed by You.'
A
(49) Suka said: 'Thus understanding what to do,
oh best of kings, Sudama, steeped in love, pre¬
sented garlands made of fresh and fragrant flow¬
ers. (50) Beautifully adorned with them the two
benefactors Krsna and Rama, who together with
Their companions were most satisfied, granted the
surrendered soul who bowed down, every bene¬
diction that he wished for. (51) He chose for an
unshakable devotion unto Him alone, the Supreme
soul of the Complete Whole, for friendship with
all living beings and for the blessing of transcen¬
dence. (52) Thus blessing him with prosperity, a
thriving family, strength, a long life, renown and
beauty, He left together with His elder brother.'
Hoofdstuk 42
The Breaking of the Sacrificial Bow
(1) Sri Suka said: 'Walking the king's road, Krsna
saw a woman carrying a tray with ointments for
the body. She was hunchbacked [*], was young
and had an attractive face. The Bestower of the
Essence with a smile asked where she was going.
(2) 'Who are you with your nice thighs? Ah dear
woman, look at those ointments! Please tell Us
honestly for whom this all is meant. Offer, if you
want, the two of Us that ointment for the body,
then there will soon be the supreme benefit for
you.'
(3) The maidservant said: 'Oh handsome One, I
am a servant of Kamsa known as Trivakra ['three-
bend'] respected indeed for my work with oint¬
ments. Prepared by me they are very dear to the
chief of the Bhojas. But okay, who else but the
two of You would deserve them?'
(4) With her mind overwhelmed by the beauty,
charm and sweetness of Their talks, smiles and
glances, she gave Them plenty of ointment. (5)
Adorning Their bodies with the colors that con¬
trasted with Their complexions, the ointments
proved to be of the highest quality. Thus being
anointed They appeared beautifully. (6) To deliver
proof of the benefit of meeting Him, the satisfied
Supreme Lord decided to straighten the crooked
back of Trivakra who had such an attractive
face. (7) With both His feet pressing down on her
toes, Acyuta with both His hands took hold of her
chin and raised her up with two fingers pointing
upwards. (8) Thereupon all of a sudden straight by
Mukunda's touch, she had become a most perfect
woman with evenly proportioned limbs, large hips
and breasts. (9) Thus endowed with beauty, quality
and good feelings she was roused to the notion of
sleeping with Him. With a smile she addressed
Kesava while pulling at the end of His upper
garment. (10) 'Come, oh hero, let us go to my
Canto 10 123
house. I cannot bear to leave You here, please have
mercy, oh Best of All Men, with me whose head is
reeling.'
(11) With this request of the woman Krsna
glanced at Balarama who watched what happened
and then at the gopas. He laughed and said to
her: (12) 'Oh you with your beautiful eyebrows, 1
will visit your home, where men may find relieve
of their anxieties, when I have accomplished what
1 came for. That will do us, travelers far from
home, good. For you are the best one might wish
for.'
(13) After leaving her behind with these sweet
words, He, walking down the road with His
brother, was by the merchants honored with vari¬
ous offerings of betel nut, garlands and fragrant
substances. (14) With Him before their eyes the
women could not think straight any
longer. Agitated by Cupid, they
stood nailed to the ground with
their clothes, bangles and hair in
disorder. (15) After asking the resi¬
dents for the place of the sacrificial
bow, Acyuta entered there. It was a
bow as magnificent as a rainbow,
the bow of Indra. (16) The bow was
guarded by many men and worshi¬
ped with the greatest wealth. Krsna
forced His way past the guards who
blocked Him and picked it up. (17)
Before the eyes of the guards He
lifted it easily with His left hand
and pulled the string in a second.
Lord Urukrama ['giant-step'] broke
it in two like He was an elephant
eager for a piece of sugar cane. (18)
The sound of the breaking bow
penetrated all directions of the sky
and the earth and made Kamsa who
heard it, tremble with fear. (19) Try¬
ing to get hold of Him, He and His
comrades were surrounded by
the guards who enraged had taken
up their weapons and shouted:
'Grab Him, kill Him!' (20) Seeing
their evil intentions Balarama and
Kesava each took up a piece of the
bow and vehemently struck them down.
(21) After They had also slain an armed force that
was sent by Kamsa, the Two walked out of the
gate of the arena, happy to observe the exciting
riches of the city. (22) The citizens who had wit¬
nessed Their amazing heroic act deemed Them,
because of their strength, boldness and beauty, the
finest among the gods. (23) Freely wandering
around, the sun began to set and Krsna and Rama
accompanied by the gopas returned to the place
outside the city where they had left their
wagons. (24) The [predictions of] benedictions in
Mathura, spoken by the gopTs that were tormented
by feelings of separation when Mukunda left,
[10.39: 23-25], all came true for those who had the
full vision of the body of this paragon of male
beauty, of Him, the shelter so much desired by the
Goddess of Fortune that she forgot about the oth-
124 Snmad Bhagavatam - The Story of the Fortunate One
ers worshiping her. (25) After the both of Them
had washed Their feet and eaten boiled rice with
milk, They, fully aware of Kamsa's scheme, spent
the night there quite comfortably. (26-27) But
Karhsa stayed awake a long time having heard of
the game Govinda and Rama had played in break¬
ing the bow and killing his small army of guards.
In his fear he saw with his bad mind, in his sleep
as also being awake, many bad omens and mes¬
sengers of death. (28-31) In the mirror he could
not see the reflection of his own head and for no
reason he saw a double image of the heavenly
bodies. In his shadow he saw a hole and he could
not hear the sound of his breath. He saw a golden
hue over the trees and could not spot his own
footprints. In his sleep he was embraced by ghosts,
he rode a donkey and swallowed poison. He saw
someone going about naked being smeared with
oil and wearing a garland of nalada flowers [indian
spikenards, a Valerian type]. In his sleep as also
awake seeing these and similar omens, he was
mortally afraid and could not sleep anymore.
(32) When the night had passed, oh descendant of
Kuru and the sun rose above the water, Karhsa had
the great wrestling festival he organized. (33) The
king's men ceremoniously vibrated musical in¬
struments and drums in the arena and decorated
the galleries with garlands, flags, ribbons and
arches. (34) The citizens and the people from
elsewhere, headed by the state officials and the
brahmins, were comfortably seated upon them,
while the royalty received special seats. (35)
Kamsa surrounded by his ministers sat on the
royal dais, but positioned there in the midst of his
governors, his heart trembled. (36) As the musical
instruments played in rhythms appropriate for the
wrestling, the richly ornamented wrestlers proudly
entered together with their instructors and sat
down. (37) Canura, Mustika, KOta, Sala and
Tosala, being enthused by the pleasing music, took
their place on the wrestling mat. (38) The gopa
Nanda and the cowherds he lead were called for¬
ward by the king of Bhoja [Kamsa] to present
their offerings and next sat down in one of the gal¬
leries.'
*: The pupils of Prabhupada elucidate: 'According
to Srlla Visvanatha CakravartI Thakura, the young
hunchbacked girl was actually a partial expansion
of the Lord's wife Satyabhama. Satyabhama is the
Lord's internal energy known as BhU-sakti [see
10.39: 53-55], and this expansion of hers, known
as PrithivI, represents the earth, which was bent
down by the great burden of countless wicked rul¬
ers. Lord Krsna descended to remove these wicked
rulers, and thus His pastime of straightening the
hunchback Trivakra, as explained in these verses,
represents His rectifying the burdened condition of
the earth.'
Hoofdstuk 43
Krsna Ki lls the Elephant Kuvalayaplda
A
(1) Sri Suka said: 'After Krsna and Rama had
washed Themselves, oh chastiser of the enemies,
They heard the vibrations of kettledrums for the
wrestling match and went hither to take a look. (2)
When Krsna reached the gate of the arena He saw
the elephant Kuvalayaplda standing there, directed
by his keeper. (3) Tightening His clothes and tying
together His curly locks, He spoke to the elephant
keeper with words as grave as the rumbling
clouds: (4) 'Elephant keeper, oh elephant keeper,
let Us pass, move aside right now or else I will
send you, together with your elephant, today to the
abode of Yama [the lord of death].'
(5) Thus being threatened the elephant keeper got
angry and goaded the furious elephant that was
like Yama, Time and death, in the direction of
Krsna. (6) The master elephant ran toward Krsna
and violently seized Him with his trunk, but Krsna
dealing him a blow, escaped from the grip and
disappeared between his legs. (7) Angry for not
seeing Him anymore, he spotted Him by his sense
of smell and grabbed Him with the end of his long
nose, but Krsna used force and freed Himself once
more. (8) Krsna seized him by the tail and dragged
him, that mountain of power, for twenty-five bow-
lengths with the ease with which Garuda plays
with a snake. (9) Acyuta moving him to the left
and the right was also moved about by him, just
like a calf does with a young boy [at its tail. See
Canto 10 125
also 10.8: 24], (10) The moment they came
standing face to face, He slapped the elephant with
His hand and then quickly moved away again.
Thus He hit him at every step and then made him
trip. (11) Running away He pretended to fall to the
ground, but then He suddenly got up so that the
elephant angrily came to strike the earth with his
tusks. (12) With his prowess foiled that lord of the
elephants was driven into a frenzy and urged on by
his keepers, he furiously attacked Krsna again.
(13) The Supreme Lord, the killer of Madhu, con¬
fronting him in his attack, seized him by his trunk
and made him fall to the ground. (14) With the
ease of a lion jumping on the fallen giant, the Lord
yanked out a tusk and killed the elephant and his
keepers with it.
(15) Leaving aside the dead elephant He, being
sprinkled with drops of the elephant's blood and
sweat, took the tusk on His shoulder and entered
[the arena] with His lotus face shining with the
fine drops that had appeared by His own perspir¬
ing. (16) Oh King, Baladeva and Janardana sur¬
rounded by several cowherd boys, thus appeared
before the audience with the elephant's tusks as
their chosen weapons. (17) For the wrestlers He
was lightning, for the men He was the best and for
the women He was Cupid incarnate. For the cow¬
herds He was a relative, for the impious rulers He
was a chastiser and for His parents He was a child.
For the king of Bhoja He was death, for the unin¬
telligent ones He was merely a material form, for
the yogis He was the Supreme Reality and for the
Vrsnis He was the most worshipable deity. In
these ways being regarded differently, He entered
the arena together with His brother [see * and
rasa], (18) When Kamsa saw that Kuvalayaplda
had been killed and that the two of Them were
invincible, his mind was overtaken by a very great
anxiety, oh ruler of man. (19) The two mighty-
armed Lords, the way They were dressed in each
His own garments, with ornaments and gar¬
lands, looked in Their excellent costumes l ik e two
actors and radiated, being present in the arena,
with an effulgence that overwhelmed the minds of
all onlookers. (20) The people sitting in the galler¬
ies, the citizens and the people from outside, oh
King, seeing the two Supreme Personalities, in
sheer delight opened their eyes and mouths wide
and drank in the vision of Their faces, never get¬
ting enough of Them. (21-22) As if they were
drinking Them through their eyes, licking Them
126 Snmad Bhagavatam - The Story of the Fortunate One
up with their tongues, smelling Them through
their nostrils and embracing Them with their arms,
they spoke with each other commemorating the
beauty, qualities, charm and bravery they had seen
and heard from Them: (23) 'These two who de¬
scended to this world in the home of Vasudeva, are
no doubt the direct expansions of Hari, the Su¬
preme Personality. (24) This one here was born
from DevakI and brought to Gokula where He,
growing up in the house of Nanda, lived in secret
all the time. (25) He put an end to POtana and the
whirlwind-demon and also ended the lives of oth¬
ers like the Arjuna trees, Sankhacuda, KesI and
Dhenuka. (26-27) He saved the cows and their
tenders from the forest fire, He subdued the ser¬
pent Kaliya and sobered up Indra by delivering all
the residents of Gokula from rain, wind and hail
when He for seven days with one hand held up the
best of all mountains. (28) The gopTs seeing His
always cheerful, smiling face and glance that are
free from fatigue, could transcend all sorts of dis¬
tress and live happily. (29) They say that because
of Him this Yadu dynasty will become very fa¬
mous and, being protected in every way, will
achieve all riches, power and glory. (30) And this
brother of His, the lotus-eyed Rama, He is of all
opulence and killed Pralamba, [and we think... **]
Vatsasura, Bakasura and others.'
(31) With the people thus speaking and the musi¬
cal instruments resounding, Canura addressed
Krsna and Balarama and spoke the following
words: (32) 'Oh son of Nanda, oh Rama, You two
heroes are well respected and skillful at wrestling;
the King hearing of it wanted to see that and called
for You. (33) When citizens in mind, deeds and
words perform to the pleasure of the King, they
will acquire good fortune, but not acting so they
achieve the opposite. (34) The gopas evidently are
always very happy to tend their calves and play
and horse around in the forests while grazing the
cows. (35) Let us together with the two of You
therefore act to the pleasure of the King. Every¬
body will be pleased with us, for the King embod¬
ies the interest of all living beings.'
(36) When Krsna heard this He, welcoming the
light and [thus] considering it desirable, spoke
words befitting the time and place [see also 4.8:
54]: (37) 'Even though we wander in the forest,
we are also subjects of the Bhoja King. Therefore
we must always do whatever pleases him, for that
will bring us the supreme benefit. (38) We young
boys should, befittingly, contest with those equal
in strength. The wrestling match should take place
in such a manner that the assembled audience in
this arena will not fall from its belief.'
(39) CanQra said: 'You and Balarama are no boys
or youngsters, You are the strongest of the strong
who sported to kill the elephant that had the
strength of a thousand elephants! (40) Therefore
the two of You should fight with those who are
strong. There surely is no injustice in that, it is
Your prowess against mine, oh descendent of
Vrsni, and let Balarama take it up with Mustika.'
*: Thus one speaks of ten rasas, attitudes or moods
toward Krsna: fury [perceived by the wrestlers],
wonder [by the men], conjugal attraction [the
women], laughter [the cowherds], chivalry [the
kings], mercy [His parents], terror [Kamsa], repul¬
sion [the unintelligent], peaceful neutrality [the
yogis] and loving devotion [the Vrsnis].
**: Vatsasura and Bakasura were factually killed
by Krsna.
Hoofdstuk 44
The Wrestling Match and the Killing of
Kamsa
(1) Sri Suka said: 'The Supreme Lord Mad-
husOdana thus firmly determined positioned Him¬
self opposite to CanQra and so did the son of Ro-
hinl with Mustika. (2) Locking their - hands with
their hands and their legs with their legs, they
pulled and pushed each other with force to attain
the victory. (3) With their elbows against their el¬
bows, their knees against their knees, their head
against their head and their chest against their
chest they dealt one another their blows. (4)
Wheeling, shoving, crushing and throwing down,
releasing, running in front and running behind,
Canto 10 127
they offered each other resistance. (5) Desiring the
victory they harmed themselves, lifted each other
up and carried each other, pushed each other away
and held each other fast.
(6) Compassionate about that light between the
weak and the strong, the women assembled in
groups, oh King, and said: (7) 'Alas, what an
enormous lack of responsibility on the part of the
people present in the king's assembly. Together
with the king they wish to see a light between the
strong and the weak! (8) On one side we see the
appearances of these two mountains of master
wrestlers with limbs as strong as lightning, while
on the other side there are these two youths with
tender limbs who have not reached maturity yet!
(9) This association violates the rules of dharma.
There where unrighteousness rises, one should not
remain a moment longer! (10) A wise person
should not attend an assembly where the members
are bent on improprieties. When a human being in
silent consent with false pretenses subscribes to
wrong assumptions, he incurs sin. (11) Just see
how wet Krsna's lotus like face is from the effort
of dancing around his opponent. He looks like the
whorl of a lotus flower with drops of water. (12)
Look how Balarama's face is even more beautiful
the way He laughing and with eyes like copper in
His anger is focussing on Mustika. (13) How
meritorious indeed are the tracts of Vraja where
the Original Personality in this disguise of human
traits, with a wonderful variety of forest flower
garlands, together with Balarama vibrates His
flute, moves about in different pastimes and herds
the cows, while His feet are worshiped by the lord
on the mountain [Siva] and the goddess of fortune.
(14) What would the austerities have been that the
gopTs have performed to be allowed to drink in
through their eyes the form of such an essence of
unequaled, unsurpassed loveli¬
ness perfect in itself, ever new
and difficult to attain as the only
abode of fame, beauty and opu¬
lence? (15) The fortunate ladies
of Vraja with their milking,
threshing, churning, smearing
[with the dung], swinging on
swings, with their crying babies,
their sprinkling, cleaning and so
on, sing with their minds at¬
tached and choked up with tears
about Him and thus find their
way thanks to their conscious¬
ness of Urukrama. (16) The
women who hear Him playing
the flute, while He together with
the cows early in the morning
leaves and late in the evening
returns to Vraja, hurry outside to
meet, in utter piety, Him on the
road with His smiling, merciful
face and glances.'
(17) While they were speaking
thus, the Supreme Lord, the
Controller of Mystic Power, de¬
cided to kill His enemy, oh hero
of the Bharatas. (18) When their
parents [in prison] heard about
128 Snmad Bhagavatam - The Story of the Fortunate One
the women's words of concern about their sons,
they, full of remorse, burned in their love being
overwhelmed with sorrow, for they did not know
how strong their sons were. (19) As Acyuta and
His opponent fought each other with all the differ¬
ent wrestling techniques, Balarama and Mustika
did the same. (20) Due to the crushing, lightning
hard blows dealt by the hands and feet of the Su¬
preme Lord, Canura felt more and more pained
and exhausted and was physically completely bro¬
ken. (21) Clenching both his hands into fists he
with the speed of a hawk fell upon the Supreme
Lord Vasudeva and enraged struck Him on His
chest. (22-23) No more being moved by his blows
than an elephant hit with a flower garland, the
Lord seized CanQra by his arms, whirled him sev¬
eral times around and threw him with great force
to the ground. Crashing like a massive festival
column he, with his clothes, hair and garland all
scattered, lost his life. (24-25) Likewise did also
Mustika, after striking the powerful Lord Balab-
hadra with his fist, receive a violent blow from His
palm so that he trembling, giving up blood from
his mouth, right where he stood fell lifeless to the
ground, like a tree struck down by the wind. (26)
Then Kata stepped forward. Nonchalantly he, oh
King, with great ease was killed by the fist of
Rama, the best of all fighters. (27) Thereupon Sala
was struck in the head by the toes of Krsna and
Tosala was torn apart by Him, so that they both
fell. (28) After Canura, Mustika, Kuta, Sala and
Tosala had been killed, the remaining wrestlers all
fled away hoping to save their lives. (29) Krsna
and Rama joining with Their young cowherd
friends sported together with them, played musical
instruments and danced about tinkling with Their
ankle bells. (30) Except for Karhsa all the people
rejoiced in the accomplishment of Rama and
Krsna, while the leading brahmins and sadhus ex¬
claimed: 'Excellent, excellent!'
(31) Seeing the best of his wrestlers killed or fled
away, the Bhoja king silenced his instrumental
music and spoke the words: (32) 'Expel the two
sons of Vasudeva who behaved so badly from the
city, seize the gopas' wealth and tie up that fool
Nanda! (33) And Vasudeva who is so ignorant,
that dam dullard and my father Ugrasena and his
Canto 10 129
followers, should all, for their siding with the en¬
emy, be killed right away.'
(34) While Kamsa thus most angrily was raving,
the Imperishable Lord with ease jumped up and
quickly climbed up to the high royal dais. (35)
Seeing Him, his own death, approaching, Kamsa,
smart as he was, immediately stood up from his
seat and took up his sword and shield. (36)
Kamsa, sword in hand moved about from the left
to the right as quick as a hawk in the sky, but he
was seized by the force of the Lord's irresistible
and fearsome strength, like a snake by the son of
Tarksya [Garuda], (37) Grabbing him by the hair,
the crown slipped from his head. The Lord with
the Lotus Navel then hurled him from the high
platform down into the wrestling arena, where¬
upon He, the Independent Support of the Entire
Universe, threw Himself on top of him. (38) Like
a lion with an elephant, He dragged him dead
along the ground before the eyes of all the people,
from whom then loudly arose an 'Ooo..h, ooooh'
sound, oh King of the humans. (39) Since he, con¬
stantly being tilled with anxiety, had seen Him, the
Controller with the cakra in His hand, before his
mind's eye whenever he drank or ate, walked,
slept or breathed, he [being liberated] thus ob¬
tained that very same so most difficult to acquire
form [see also sarupya 10.41: 42 and 10.29: 13].
(40) His eight younger brothers Kanka, Nyagrod-
haka and the rest, then infuriated attacked to
avenge their brother. (41) Thus rushing forward
ready to strike they were beaten down by
Balarama who wielded His club like the lion king
ruling the animals. (42) Kettledrums resounded in
the sky and Brahma, Siva, the other gods and ex¬
pansions of the Lord, being pleased chanted
praises and showered flowers upon Him while
their wives were dancing.
(43) The wives [of Kamsa and his brothers], oh
Emperor, grieving over the death of their well-
wishers, approached the spot with tears in their
eyes and beating their heads. (44) Embracing their
husbands lying on the hero's bed, the women la¬
mented loudly, shedding a river of tears: (45)
"Alas, oh master, my dearest, oh defender of the
holy duty, oh kindness, oh you so full of compas¬
sion for the ones unprotected! The very moment
that you found your death we, your household and
offspring, have found our death. (46) This city
bereft of you, its master, does, just like us, oh most
heroic of men, not appear as beautiful now that its
festivity and bliss has all ended. (47) The terrible
violence you have committed against innocent
living beings, has brought you in this condition, oh
dearest. How can he who causes harm to other
living beings end well? (48) He who is neglectful
of Him, the One who for certain is the origin,
maintenance and disappearance of all living be¬
ings in this world, can never prosper in happiness.'
A /
(49) Sri Suka said: 'The Supreme Lord, the Main-
tainer of All the Worlds, consoled the wives of the
king [and his brothers], and arranged as prescribed
the funeral rites for the ones deceased. (50) Krsna
and Rama thereupon freed Their father and mother
from their fetters and proved Their respect for
them by touching their feet with Their heads. (51)
DevakI and Vasudeva offered, in recognition of
[Them as being] the Controllers of the Universe,
their obeisances with joined palms and - appre¬
hensively - did not embrace their sons.'
Hoofdstuk 45
Krsna Rescues His Teacher's Son
• • •
A /
(1) Sri Suka said: 'Knowing that His parents had
arrived at the notion that He would be the Su¬
preme Personality, He said to Himself: 'This
should not be so'. And thus He expanded His per¬
sonal illusory potency [His yogamaya ] that bewil¬
ders the people. (2) Approaching them together
with His elder brother, the Greatest Devotee of All
[the Satvatas], with humility bowed down to His
parents in order to satisfy them and respectfully
said: 'Dear father and mother! (3) Oh father, be¬
cause of Us you were always afraid and have
never seen anything of the toddler age, the boy¬
hood and youth of your two sons [*]. (4) As or¬
dained by fate We, being deprived of living in
your presence, could not experience the joy of the
happiness of children who live at home with their
parents. (5) A mortal person may never, not even
for a lifespan of a hundred years, be able to repay
130 Snmad Bhagavatam - The Story of the Fortunate One
the debt to his parents. He took his birth from
them and by them he is maintained. They are the
source of the body that is suitable for all goals of
life [all purusarthas, compare 10.32: 22]. (6) A
son who, even though capable, with his resources
and wealth does not provide for their sustenance,
will after his death be forced to eat his own flesh
[see also 5.26]. (7) When one is capable of, but not
maintains one's mother and father, the elderly,
one's chaste wife, one's very young child, one's
spiritual master, a [depending] brahmin or anyone
seeking one's protection, one is a person who is
dead even though he breathes [see B.G. 11: 33],
(8) Because of Karhsa who always disturbed Our
minds, We could not honor you and have spent
Our days [of youth] without having been of any
use to you. (9) Please, oh father and mother, for¬
give Us the fact that, falling under the control of
others, We from Our part could not
serve you so that the hardhearted one
[Kamsa] could give you such a great
pain.'
(10) Sri Suka said: 'Thus bewildered
by the words of Him, the Lord and
Soul of the Universe who through
His maya appeared as a human being,
they raised Them upon their laps to
experience the joy of closing Them in
their arms. (11) Bound by the rope of
affection crying a river they, with
their throats full of tears being over¬
whelmed, could not say a word, oh
King. (12) The Supreme Lord, the
son of DevakI, who thus comforted
His parents, then made His maternal
grandfather Ugrasena, King over the
Yadus. (13) He told him: 'Please, oh
great King, with Us as your subjects,
take command, for because of the
curse of Yayati [see 9.18: 42] one
being born as a Yadu should not sit
on the throne. (14) When I am there
as a servant to attend to you, the
demigods and such will bow down
before you to offer you tribute. Then
what to speak of the other rulers of
men?'
(15-16) All His close relatives and
other relations, the Yadus, Vrsnis, Andhakas,
Madhus, Dasarhas, Kukuras and other clans, who
disturbed in their fear of Kamsa had fled in all di¬
rections, were honored and consoled, for living in
foreign regions had made them weary. He, the
Maker of the Universe, brought them back to their
homes and satisfied them with valuable
gifts. (17-18) Protected by the arms of Krsna and
Sankarsana they in their homes enjoyed the com¬
plete fulfillment of their desires because, now that
they day after day saw the loving, always cheerful,
beautiful lotus face and merciful, smiling glances
of Mukunda, with Krsna and Balarama the fever
[of a material existence] had ended. (19) Even the
eldest ones were youthful and full of strength and
vitality, now that they there [in Mathura] time and
again through their eyes could imbibe the nectar of
Canto 10 131
Mukunda's lotus face. (20) Thereupon the Su¬
preme Lord, the son of DevakI, and Sankarsana
approached Nanda, oh great King. They, embrac¬
ing him, said: (21) 'Oh father, with the great affec¬
tion and the fondling of the two of you, you have
cared for Us in a great way. The love the parents
have for their children is truly greater than even
the love they have for each other. (22) Those per¬
sons are father and mother who nourish, like they
were their own sons, the children who were aban¬
doned by relatives unable to maintain and protect
them. (23) Please return all together to Vraja dear
father, We will come to see you relatives unhappy
in your love, after having made Our friends [out
here] happy.' (24) The Supreme Lord, the Infalli¬
ble One thus appeasing Nanda and the people
from Vraja, thereupon respectfully honored them
with clothing, jewelry and pots and such.
(25) Thus being addressed by the two of Them,
Nanda engulfed by affection, embraced Them with
tears filling his eyes and went together with the
gopas to Vraja. (26) The son of SOrasena
[Vasudeva], oh King, then arranged for a priest
and brahmins to properly perform the second-birth
initiation of his sons. (27) For their remuneration
he donated in worship fully decorated cows with
golden chains and ornaments, complete with
calves and linen wreaths. (28) Magnanimously he
gave them in charity the cows that were stolen
away by Karhsa, the same cows he previously had
donated within his mind the very day that Krsna
and Rama were born [see 3.10: 11-12], (29) After
having been initiated into the twice-born status,
They, of proper vows, took the vow of celibacy [to
be a student] from Garga, the preceptor of the
Yadus [see also gayatrT and
brahmacarya ]. (30-31) The Lords of the Universe
who are the source of any form of knowledge,
concealed in Their human activities the perfection
of Their omniscience that is not founded on any
knowledge from the outside. They [nevertheless]
then desired to reside in the school of the guru and
approached a native of KasI [Benares] called
SandTpani, who dwelt in the city of AvantI
[Ujjain]. (32) Thus obtaining [the company of]
these self-controlled souls, he was by Them re¬
spected as if he was the Lord Himself. Doing this
They in Their devotion formed an irreproachable
example of service to the teacher. (33) That best of
132 Snmad Bhagavatam - The Story of the Fortunate One
the twice-born souls as Their guru, taught Them,
contented as he was with Their pure love and
submissive acts, all the Vedas with their corollary
literatures and philosophical treatises [Upanisads],
[**] (34) the Dhanur-veda [military science, arch¬
ery] along with all its secrets [the mantras], the
dharma [the codes of human conduct, the laws]
and the nyaya [the methods of logic] as also the
anvlksikim [the knowledge of philosophical de¬
bate or tarka ] and the six aspects of the raja-rutim
[political science, see ***]. (35-36) As the best of
all first class persons and as the promulgators of
all knowledge They, oh ruler of man, fixed in con¬
centration, fully assimilated with simply having
heard it only once, the complete of the sixty-four
arts in as many days and nights [*4] and satisfied
Their preceptor, oh King, by offering him com¬
pensation [gurudaksina]. (37) Oh King, the
bramin in consideration of the amazing greatness
of Their superhuman intelligence, after consulting
with his wife, arrived at the wish to see his child
again that had perished in the ocean at Prabhasa
[see also 1.15: 49, 3.1: 20, 3.3: 25], (38) 'So be it'
the two great warlords of unlimited prowess said
and next mounted a chariot to head for Prabhasa.
Having arrived there, they walked up to the shore
and sat down for a moment. The [god of the]
ocean recognized Them and offered Them tribute
[compare 9.3: 13]. (39) The Supreme Lord said to
him: 'Present Us at once the son of Our guru, a
young boy you have seized here with a mighty
wave.'
(40) The person of the ocean said: 'It was not I
who took him away, oh Lord, it was a powerful
Daitya named Pancajana, oh Krsna, a demon who
moves through the water in the form of a conch.
(41) He who lives here indeed has kidnapped him.'
Hearing that the Master quickly entered the water
and killed him, but He could not find the boy in
his belly. (42-44) Taking the conch shell that had
grown as a part of the demon, He returned to the
chariot and went to the beloved city of Yamaraja
[the lord of death] known as SamyamanI [*5].
[Arriving there,] Janardana together with the Lord
who has a plow for His weapon [Balarama] blew
loudly on His conch shell [see also B.G. 1: 15] so
that Yamaraja, he who restrains the living beings,
could hear the sound. Overflowing with devotion
Yamaraja worshiped Them elaborately and hum¬
bly bowing down said to Krsna who dwells in
each his heart: 'What can I do for the two of You,
oh Visnu who, for Your pastime, has appeared in
the form of [two] human beings?'
(45) The Supreme Lord said: 'Please bring Me the
son of My guru who was brought here because of
his karmic bondage, oh great King. It is My com¬
mand that should be given priority.'
(46) 'So be it' he said and brought forward the
preceptor's son. The Best of the Yadus gave him
back to Their guru whom They then said: 'Please
make another wish.'
(47) The honorable guru said: 'My dear Boys, I
am completely fulfilled by the remuneration for
the guru the two of You have offered. What else
would there be left for the spiritual master to de¬
sire from Persons like You? (48) Please go home,
oh heroes, may Your fame purify [the entire
world] and may the mantras [Your appearance and
delight] ever be fresh in this life and in the next
[see also 10.13: 2]!'
(49) Thus by Their guru permitted to leave, They,
on Their chariot as fast as the wind and thundering
like a cloud, reached Their city. (50) The citizens
who had not seen Balarama and Janardana for
many days, all rejoiced to see Them again, like
having regained a lost treasure.'
*: Sffla Visvanatha CakravartI points out: 'The
kaumara stage lasts until the age of five, pau-
ganda up to age ten and kaisora to age fifteen.
From then on, one is known as yauvana.' Accord¬
ing to this statement, the kaisora period ends at the
age of fifteen. Krsna was only eleven years old
when He killed Karhsa, according to Uddhava's
words: ekadasa-samas tatra gudharcih sa-balo
'vasat. 'Like a covered flame, Lord Krsna re¬
mained there incognito with Balarama for eleven
years' (S.B. 3.2: 26). The three years and four
months that Lord Krsna stayed in Mahavana were
the equivalent of five years for an ordinary child,
and thus in that period He completed His kaumara
Canto 10 133
stage of childhood. The period from then to the
age of six years and eight months, during which
He lived in Vrndavana, constitutes His pciuganda
stage. And the period from the age of six years and
eight months through His tenth year, during which
time He lived in Nandlsvara [Nandagrama], con¬
stitutes His kaisora stage. Then, at the age of ten
years and seven months, on the eleventh lunar day
of the dark fortnight of the month of Caitra, He
went to Mathura, and on the fourteenth day there¬
after He killed Kamsa. Thus He completed His
kaisora period at age ten, and He eternally re¬
mains at that age. In other words, we should un¬
derstand that from this point on the Lord remains
forever a kisora.'
**: These are the so-called angas and Upanisads.
The six angas are: siksa (phonetics), chanda,
(prosody), vyakarana (grammar), jyotisa (astron¬
omy), kalpa (content and rules for the rituals) and
nirukta (etymology).
***: The six aspects of political science are: (1)
sandhi, making peace; (2) vigraha, war; (3) yana,
marching or expedition; (4) asana, sitting tight or
encampment; (5) dvaidha, dividing one's forces or
separating one's allies; and (6) samsaya, depend¬
ing on allies or seeking the protection of a more
powerful ruler.
*4: The Lords learned: (1) gitam, singing; (2)
vadyam, playing on musical instruments; (3)
nrtyam, dancing; (4) natyam, drama; (5) dlekh-
yam, painting; (6) visesaka-cchedyam , painting the
face and body with colored unguents and cosmet¬
ics; (7) tandula-kusuma-bali-vikarah, preparing
auspicious designs on the floor with rice and flow¬
ers; (8) puspdstaranam, making a bed of flowers;
(9) dasana-vasananga-ragah, coloring one's teeth,
clothes and limbs; (10) mani-bhumikd-karma, in¬
laying a floor with jewels; (11) sayya-racanam,
covering a bed; (12) udaka-vadyam, ringing wa-
terpots; (13) udaka-ghatah, splashing with water;
(14) citra-yogah, mixing colors; (15) malya-
grathana-vikalpah, preparing wreaths; (16)
sekharaplda-yojanam, setting a helmet on the
head; (17) nepathya-yogdh, putting on apparel in a
dressing room; (18) karna-patra-bhangah , deco¬
rating the earlobe; (19) sugandha-yuktih, applying
aromatics; (20) bhusana-yojanam, decorating with
jewelry; (21) aindrajalam, jugglery; (22)
kaucumdra-yogah , the art of disguise; (23) hasta-
laghavam, sleight of hand; (24) citra-sakapupa-
bhaksya-vikdra-kriyah, preparing varieties of
salad, bread, cake and other delicious food; (25)
pdnaka-rasa-rdgasava-yojanam, preparing palat¬
able drinks and tinging draughts with red color;
(26) sucT-vdya-karma, needlework and weaving;
(27) sutra-knda, making puppets dance by ma¬
nipulating thin threads; (28) vTna-
damarukavadyani, playing on a lute and a small
X-shaped drum; (29) prahelika, making and solv¬
ing riddles; (29a) pratimala, capping verses, or
reciting poems verse for verse as a trial of memory
or skill; (30) durvacaka-yogah , uttering statements
difficult for others to answer; (31) pustaka-
vacanam, reciting books; and (32) ndtikdkhydyikd-
darsanam, enacting short plays and writing
anecdotes.(33) kavya-samasyd-puranam, solving
enigmatic verses; (34) pattika-vetra-bdna-
vikalpdh, making a bow from a strip of cloth and a
stick; (35) tarku-karma, spinning with a spindle;
(36) taksanam, carpentry; (37) vastu-vidya, archi¬
tecture; (38) raupya-ratna-panksa , testing silver
and jewels; (39) dhatu-vadah, metallurgy; (40)
mani-raga-jhanam, tinging jewels with various
colors; (41) dkara-jhanam, mineralogy; (42)
vrksayur-veda-yogah, herbal medicine; (43) mesa-
kukkuta-lavaka-yuddha-vidhih, the art of training
and engaging rams, cocks and quails in fighting;
(44) suka-sarikd-pralapanam, knowledge of how
to train male and female parrots to speak and to
answer the questions of human beings; (45)
utsadanam, healing a person with ointments; (46)
kesa-marjana-kausalam, hairdressing; (47)
aksara-mustika-kathanam, telling what is written
in a book without seeing it, and telling what is
hidden in another's fist; (48) mlecchita-kutarka-
vikalpah, fabricating barbarous or foreign sophis¬
try; (49) desa-bhasa-jhanam, knowledge of pro¬
vincial dialects; (50) puspa-sakatika-nirmiti-
jhdnam, knowledge of how to build toy carts with
flowers; (51) yantra-mdtrkd , composing magic
squares, arrangements of numbers adding up to the
same total in all directions; (52) dharana-matrkd,
the use of amulets; (53) samvacyam, conversation;
(54) mdnasT-kdvya-kriya, composing verses men¬
tally; (55) kriya-vikalpah, designing a literary
v5b
134 Snmad Bhagavatam - The Story of the Fortunate One
work or a medical remedy; (56) chalitaka-yogdh,
building shrines; (57) abhidhana-kosa-cchando-
jnanam, lexicography and the knowledge of poetic
meters; (58) vastra-gopanam, disguising one kind
of cloth to look like another; (59) dyuta-visesam,
knowledge of various forms of gambling; (6o)
akarsa-krlda, playing dice; (61) balaka-
kndanakam, playing with children's toys; (62)
vainayiki vidya, enforcing discipline by mystic
power; (63) vaijayikT vidya, gaining victory; and
(64) vaitalikT vidya, awakening one's master with
music at dawn [see also Krsna book chapter 45].
*5: Samyama means self-control, restraint, hold¬
ing together, the integration of concentration
[ dharana ], meditation | dhyana] , and absorption
[samadhi] in yoga.
Hoofdstuk 46
Uddhava Spends the Night in Gokula
Talking with Nanda
(1) Sri Suka said: 'The best adviser of the Vrsnis
was Krsna's beloved friend Uddhava [see also
3.2], a direct disciple of Brhaspati and a man of
the finest intelligence. (2) One day the Supreme
Lord Hari, who removes the distress of the surren¬
dered souls, grabbed his hand and spoke to him,
His dearest and most faithful devotee. (3) 'Please
Uddhava, oh gentle one, go for the satisfaction of
My parents to Vraja and relieve through My mes¬
sage the gopTs from the mental pain of being sepa¬
rated from Me. (4) With their minds fixed on Me,
they, absorbed in Me, have made Me the purpose
of their lives and abandoned all their material ties
[with their husband, home and children, see 10.29:
4], Understanding the ones who for My sake left
behind this world and its moral obligations, I sus¬
tain those who have only Me as their beloved and
dearmost Self. (5) When My best one, the women
of Gokula remember Me, their dearest object of
love being far away, they become stunned being
overwhelmed by the anxiety of separation [see
also B.G. 2: 62-64]. (6) With My promises to re-
Canto 10 135
turn, the cowherd women who are fully dedicated
to Me, with great difficulty manage to hold on and
in some way keep their lives somewhat going.'
a /
(7) Sri Suka said: 'After having said this, oh King,
Uddhava respectfully accepted the message of his
Maintainer, mounted his chariot and set off for the
cowherd village of Nanda. (8) Just as the sun was
setting, the fortunate soul reached Nanda's pas¬
tures, passing there unnoticed because of the dust
of the hooves of the animals coming home. (9-13)
With the sounds of the bulls in rut fighting each
other for the fertile cows, with the cows with filled
udders running after their calves, with the beauty
of the white calves capering here and there and
with the milking and the loud reverberation of
flutes, the finely ornamented gopis and gopas,
auspiciously singing about the deeds of Balarama
and Krsna, were resplendent to behold. It was all
most attractive with the homes of the gopas filled
with incense, lamps and flower garlands for the
worship of the fire, the sun, the guests, the cows,
the brahmins, the forefathers and the gods [see
also 10.24: 25]. The forest flowering on all sides
echoed with the swarms of bees, singing birds, the
karandava ducks and the swans crowding around
the adorning bowers of lotuses. (14) After having
arrived there Nanda approached the dear follower
of Krsna and embraced him, happy to be reveren¬
tial with Lord Vasudeva in mind. (15) He fed him
with the finest food, had him comfortably seated
on a nice sofa to be relieved of the fatigue and had
his feet massaged and so on. Then he inquired:
(16) 'Oh dear and most fortunate one, does our
friend the son of SOra [Vasudeva] who is so de¬
voted to his well-wishers, fare well now that he is
released and was reunited with his children? (17)
What a luck that the wicked Kamsa, who con¬
stantly hated the always righteous and saintly
Yadus, together with his followers has been killed
because of his sins! (18) Is Krsna still thinking of
us, His mother, His well-wishers and friends, the
gopas of Vraja of whom He is the master, the
cows, Vmdavana forest and the mountain [see
10.24: 25]? (19) Is Govinda coming back to see
His relatives once again, so that we may glance
upon His face, His beautiful nose, His nice smile
and eyes? (20) Krsna, that so very great Soul, has
protected us against insurmountable mortal dan¬
gers like a forest fire, the wind and rain, as also
against a bull and a serpent. (21) The memory of
Krsna's valorous deeds, playful sidelong glances,
smiles and words, my dear, made all of us forget
our material actions. (22) In Him the mind of
those who see the locations where He played, the
rivers, the hills and the different parts of the forest
that were decorated by His feet, finds its total
absorption. (23) I think that Krsna and Rama who
arrived here for a great and divine cause of the
gods, as confirmed by Garga [see 10.8: 12], are the
two most elevated ones among the demigods. (24)
Kamsa, who had the strength of ten thousand ele¬
phants, the wrestlers and the king of the elephants,
after all have been playfully killed by the both of
Them, as easy as animals are by the lion king. (25)
A solid bow as long as three talas [three lengths]
was by Him, regal as an elephant, broken like a
stick and for seven days He with one hand held up
a mountain! (26) Pralamba, Dhenuka, Arista,
Tmavarta, Baka and other demons who had con¬
quered both Sura and Asura, were by Them killed
out here with ease.'
(27) Sri Suka said: 'Nanda fully immersed in
Krsna thus over and over remembering Him, be¬
came extremely anxious and fell silent, overcome
by the force of love. (28) Also mother Yasoda
overhearing the descriptions of her son's activities
in her love gave way to her tears with her breasts
moistened. (29) When Uddhava saw the two of
them in their love for the Supreme Lord in this
condition of supreme attraction, he filled with joy
spoke to Nanda. (30) Sri Uddhava said: 'Having
developed a mentality like this for Narayana, the
spiritual master of all, the two of you are for cer¬
tain the most praiseworthy of all embodied beings
on the planet, oh respectful souls. (31) The two of
Mukunda and Balarama are the seed and womb of
the universe, They are the Original Male Principle
[ Piirusa ] and His Creative Primeval Energy
[ pradhana ] who with knowledge and control
guide the living beings in their confused state. (32-
33) The person who, giving up his life, but for a
moment immerses his impure mind [in Him], that
very instant will immediately eradicate all traces
of his karma and find himself heading for the su¬
preme destination in a spiritual form with the lus¬
ter of the sun. With you good souls giving Him,
136 Snmad Bhagavatam - The Story of the Fortunate One
Narayana, the Soul and Cause of All, the purest
and most exceptional love, what other good deeds
would there for you remain to perform? (34) Be¬
fore long Acyuta, [as] the Lord Supreme, the Mas¬
ter and Protector of the Devotees, will satisfy His
parents and return to Vraja. (35) In the [wrestling]
arena having killed Kariisa, the enemy of all
Yadus, Krsna will be true to His word that He
would return to you. (36) Please do not falter, oh
most fortunate souls, you will see Krsna in the
near future. He is present within the hearts of all
living beings like fire in firewood. (37) No one is
dear or not dear to Him, nor does He, who is free
from false pride, regard anyone superior or infe¬
rior. He is of an equal respect for everyone [com¬
pare Sri Sri Siksastaka and B.G. 9: 29]. (38) For
Him there is no father and mother, no wife, no
children and so forth. No one is related to Him,
nor is anyone strange to Him and with Him there
is neither a question of a [material] body or birth
[compare B.G. 10: 3], (39) For Him there is no
karma in this world obliging Him to appear in
wombs of a pure, impure or mixed nature. Yet He
for the sake of His pastimes manifests to redeem
His saintly devotees [see B.G. 3: 22; 4: 7; 13:
22]. (40) Even though He is transcendental beyond
the modes called goodness, passion and ignorance,
He accepts it to play by the modes. He, the Un¬
born One, is thus of creation, maintenance and
destruction. (41) Just as for someone when he
whirls around, the ground seems to be whirling, so
too it appears that - when one thinks to be one's
body - oneself is the doer, while it is the mind that
is acting [*, compare B.G. 3: 27]. (42) He is not
just the son of the two of you, He is the Supreme
Lord Hari, the Lord of Control who is the Son, the
Soul, the Father and the Mother of everyone. (43)
That what is seen or heard, what is in the past, the
present or in the future, that what is stationary,
mobile, large or small, can in no way be assigned
a status separate from Acyuta. He, the Supersoul,
is the reality and welfare of all and everything.'
(44) While Nanda and Krsna's messenger were
speaking this way, the night came to an end, oh
King, and the gopTs who had risen, lighted the
lamps in the house for the worship and began to
churn the butter. (45) As the women were moving
their hips and breasts while pulling the ropes, they
radiated in the light of the lamps, with the rows of
bangles on their arms, with their jewels, with their
faces red of the kunkum and glowing from their
earrings and necklaces. (46) All inauspiciousness
was dispelled in every direction with the loud
singing of the lotus eyed women of Vraja whose
reverberating sound, mixed with the sounds of
churning butter, filled the air. (47) When the al¬
mighty sun rose, the residents of Gokula saw the
golden chariot outside the house of Nanda and
wondered: 'Whose chariot is this? (48) Maybe
AkrOra has come, that servant of Kamsa's desires
who took our lotus-eyed Krsna to the city of
Mathura. (49) Would he, with his master satisfied,
be here now to perform the funeral rites with us?'
And while the women were speaking thus,
Uddhava came walking who had finished his
morning duties.'
*: Srlla Visvanatha CakravartI gives a parallel
idea: Although our happiness and distress are
caused by our own interaction with the material
qualities, we perceive the Lord to be their cause.
Hoofdstuk 47
The GopI Reveals Her Emotions: The
Song of the Bee
(1-2) Sri Suka said: 'When the women of Vraja
saw him, the servant of Krsna, with his long arms,
with his lotus eyes, wearing a yellow garment and
a lotus garland, with his effulgent lotus like coun¬
tenance and polished earrings, they were quite
astonished and wondered where this handsome,
young man came from and to whom he belonged
who wore clothes and ornaments like those of
Krsna. Talking like this they all eagerly crowded
around him who enjoyed the protection of the lo¬
tus feet of Uttamasloka [the Lord Praised in the
Scriptures], (3) With due respect bowing down
before him in humility and shyly smiling with
their glances, sweet words and such, they asked it
him, after first having taken him separate and of¬
fered him a seat, for they had understood that he
was an envoy of the Husband of the Goddess of
Canto 10 137
Fortune. (4) 'We know that you arrived here as the
personal associate of the chief of the Yadus who,
as your Master, has sent you here to satisfy His
parents. (5) We really would not know why else
He should have thought of this cow place. Even
for a sage the bonds of affection with one's rela¬
tives are difficult to relinquish. (6) The interest in
others manifested out of self-interest proves itself
as friendship for as long as it takes; it is a pretense
as good as the interest of bees for flowers or of
men for women. (7) Prostitutes abandon a penni¬
less man, citizens deny an incompetent king,
graduates leave behind their teacher and priests
leave [their attendants] after being compensated.
(8) Birds abandon a tree rid of its fruits and guests
leave the house where they ate. Animals leave the
forest that burned down and a lover likewise
leaves the woman he enjoyed to unite with.'
(9-10) Now that Uddhava, the messenger of
Krsna, had arrived in their midst, the gopTs who
thus with their words, bodies and minds were fo¬
cussed on Krsna, put aside their worldly concerns.
Without restraint they sang and cried in the con¬
stant remembrance of the youth and childhood
activities of their Sweetheart. (11) One gopT
[noted as Radha, see also *] seeing a honeybee as
she meditated on the association with Krsna,
imagined it to be a messenger sent by her Beloved
and spoke as follows. (12) The gopi said: 'Oh hon¬
eybee, you friend of a cheater, do not touch my
feet with your whiskers still carrying the kunkum
from His garland, the powder that
rubbed off from the breasts of a rival
lover. One who sends a messenger like
you is derided in the assembly of the
Yadus. Let the Lord of Madhu [Him¬
self] be of mercy with the women [in¬
stead] [prajalpa **]! (13) One time He
made us drink the nectar of His bewil¬
dering lips and then suddenly aban¬
doned us like we were some flowers. I
wonder why the goddess of fortune
[Padma] serves His lotus feet just like
you [oh bee]. That must be so because
her mind, alas, has been stolen by
Krsna's chitchat [parijalpa ***]. (14)
Oh mister six-legs, dear bee, why are
you singing so busily about the Master
of the Yadus in front of us who are old
friends of this Lriend of Vijaya [Arjuna]
who left behind their homes? You better
sing of His topics before His [new] girl¬
friends, the pain of whose breasts He
[now has] relieved. His sweethearts will
provide you the charity you seek [vi-
jalpa *4]. (15) Which women in
heaven, on earth and below would not
be available to Him who, so unattain¬
able, can deceive you with His charm¬
ing smiles and arching eyebrows?
When the wife of the Lortunate One is
of worship in the dust of His feet, what
then would be our value? Luckily for
those feeling bad about it, there is the
138 Snmad Bhagavatam - The Story of the Fortunate One
sound vibration [to be chanted of] 'Uttamasloka'
[ujjalpa *5]. (16) Keep your little head away from
my feet! I know you, you expert who as a messen¬
ger from Mukunda learned the diplomacy of flat¬
ter! Why should I make amends with Him who, so
ungrateful, has abandoned us, we who for His sake
in this life have left behind their children, hus¬
bands and everything else [sanjalpa *6]? (17)
Against all rules He [as Rama, see 9.10 & 11] as
cruel as a hunter shot the king of the monkeys
[Vail], was conquered by a woman [Slta], disfig¬
ured a woman driven by lust [Surpanakha, the sis¬
ter of Ravana] and, after consuming His tribute,
[as Vamana] bound up Bali like a crow [see 8.21],
Therefore enough of all friendliness with that
Black Boy who impossibly can be given up when
we keep talking about His stories [avajalpa *7].
(18) Those ears are freed from all sins, who just
once enjoyed but a drop of the nectar of the pas¬
times that He constantly performed. Such a one is
completely liberated from the duality, wherefrom
any [personal, material] sense of duty is instantly
ruined. For that reason many people here [in
Vmdavana], by therewith rejecting their miserable
homes and families, end up wretched and, just like
birds, practice the livelihood of begging [abhi-
jalpa *8], (19) We, taking His deceptive words for
true, just like the black deer's foolish doe wives
who trust the hunter's song, repeatedly experi¬
enced this sharp pain of lust that was caused by
the touch of His fingernails. Oh messenger, I beg
you, talk of something else [ajalpa *9]! (20) My
sweet little friend, have you been sent back here
by my Beloved? Please ask me what you want,
you are to be honored by me my dearest. Why are
you here raising in us these [amorous] feelings for
Him that are so impossible to relinquish? For is,
oh gentle one, His consort the goddess of fortune
Sri, not always present with Him on His chest
[pratijolpa *10]? (21) What a pity that the son of
Nanda resides in Mathura now. Does He think so
now and then of the household affairs of His fa¬
ther, His friends and the cowherd boys, oh great
soul? Or else, does He still talk about us, His
maidservants? When will He lay His aguru-
scented hand on our heads | sujalpa *11]?'
(22) Sri Suka said: 'Uddhava, having heard how
the cowherd girls were longing to see Krsna, in
order to pacify them thereupon related to them the
message of their Sweetheart. (23) Sri Uddhava
said: 'You have dedicated your minds unto the Su¬
preme Lord Vasudeva and are thus honorable to
all people because you, good selves, therewith
fulfilled your life's purpose [of modeling the emo¬
tions of relating to Him]. (24) By means of dona¬
tions, vows [of poverty, celibacy and fasting], sac¬
rifices, using prayer beads [japa], studying and by
turning inward, concentrating and meditating, as
also by other kinds of auspicious practices [see
also yama, niyama, vidhi and bhagavata dharma ],
the bhakti, the devotional service is realized unto
Krsna. (25) The unexcelled [standard of] devotion
unto the Supreme Lord Uttamasloka, that by you
good people fortunately has been established, is
even hard to attain for the sages. (26) To your
great fortune you have chosen to leave your sons,
husbands, physical comforts, relatives and homes
for the sake of that superior, male personality
called Krsna. (27) By the wholehearted love that
ruled you because of your separation from Ad-
hoksaja [the Transcendental Lord], oh glorious
ones, you have done me [the Lord and everyone] a
great favor. (28) Please, good ladies, listen to the
message that I as a faithful servant of my master
came bringing to you from your Beloved for the
sake of your happiness.
(29) The Supreme Lord has said: 'You women are
actually never separated from Me ever being pre¬
sent as the Soul of All. Just as all the elements, the
ether, the fire, the air, the water and the earth are
part of all beings, I am there as the union of all the
elements of the mind, the life air, the senses and
the natural modes. (30) By means of Myself I cre¬
ate, destroy and sustain Myself in Myself, through
the power of My deluding potency consisting of
the material elements, the senses and the modes of
nature. (31) The soul full of pure spiritual knowl¬
edge, that separately exists free from the associa¬
tion of the modes, is perceived [as the constant
witness] in the operations of deep sleep, dream
sleep and waking consciousness. (32) The mind by
which one meditates upon the objects of the senses
constitutes a mirage, just as a dream constitutes an
illusion when one wakes up. Staying alert one
should bring that what [in the mind] gathers from
the input of the senses under control [compare
Canto 10 139
B.G. 2: 68 and 6:
35-36]. (33) Just as
the ocean is the end
station for all the
rivers, this [insight]
is the end conclusion
of all Vedic litera¬
tures, analysis and
yoga, of all intelli¬
gent people, renun¬
ciation, penance,
sense control and
truthfulness [com¬
pare B.G. 2: 70].
(34) The fact then
that I, so dear to
your eyes, am situ¬
ated so far away
from you, is accord¬
ing to My wish that
your mind - that is
subjected to attrac¬
tion - meditates upon Me. (35) The mind of a
woman remains absorbed more when her lover is
far away than when she has him present before her
eyes. (36) Because in the constant remembrance of
Me your minds are totally absorbed in Me and free
from all restlessness, you will see Me appear soon.
(37) Those remaining here in Vraja while 1 was
sporting at night in the forest [see 10.29: 9] and
for that reason did not experience the rasa dance,
were as fortunate to achieve Me by thinking of My
luster.'
(38) Sri Suka said: 'The women of Vraja hearing
the instructions thus imparted by their Beloved,
pleased as they were to have their memories re¬
vived by the message, thereupon addressed
Uddhava. (39) The gopTs said: 'The cause of the
suffering, Karhsa, the enemy of the Yadus, has
fortunately together with his followers been killed.
What a blessing that Acyuta at present lives hap¬
pily with His well-wishers who [therewith]
achieved everything they desired. (40) Oh gentle
one, maybe the elder brother of Gada [Krsna, see
9.24: 46] gives the women of the city the love that
belongs to us, we who affectionately revere Him
bashfully with inviting smiles and glances. (41)
How will our Darling, so versed in all the matters
of love, not become bound by the bewildering
gestures and words of the city women, who are
also [just as we] constantly of worship? (42)
And... does Krsna, oh pious one, remember us;
does He ever mention us, village girls, when He
freely talks in the company of the city women?
(43) Does He recall those nights in which He en¬
joyed in Vrndavana, that place so enchanting be¬
cause of the lotus, the jasmine and the moon? He
at the time with tinkling ankle bells danced with
us, His beloved girlfriends, who glorified Him for
His attractive stories. (44) Will that descendant of
Dasarha return to this place and with His touch
bring us back to life who are tormented by the sor¬
row He gave rise to Himself? Will He do that just
as Indra with his clouds would [replenish] a for¬
est? (45) But why would Krsna come here now
that He, surrounded by all His well-wishers, is
happy having attained a kingdom, having killed
His enemies and having married the daughters of
kings? (46) What puipose would there, for us
forest-dwellers or for other women, be to fulfill
unto Him, the great Soul and husband of the god¬
dess of fortune, whose every desire is already ful¬
filled? He is complete in Himself! (47) The great¬
est happiness is found in non-expectancy, so even
the unchaste Pingala stated [a courtesan, see 11.8].
140 Snmad Bhagavatam - The Story of the Fortunate One
tence. Of what use would the [three] brahminical
births be [of deriving an existence from one's par¬
ents, one's guru and one's sacrifices] for someone
who has a taste for the topics of the Unlimited
Lord? (59) What is one compared to these women
who, impure in their conduct towards Krsna, wan¬
der in the forests? What is one's position compared
to this stage of perfect love for the Supreme Soul?
For the one who is of constant worship, even when
he is not very learned, most certainly the Lord di¬
rectly bestows the highest good, the good that im¬
bibed works like the king of all medicines [that is:
irrespective the person], (60) The blessing the
Vraja ladies found in the embrace of Uttamasloka
in the rasa dance, was not bestowed on the god¬
dess on His chest who is so intimately associated
with Him, was not His mercy for the heavenly
Yet, for us focused on Krsna who very well know
this, it is most difficult not to cherish any hope.
(48) Who is capable of forgetting the intimate
talks with Uttamasloka, He from whose body the
goddess never moves away despite Him not desir¬
ing her? (49) In the company of Sankarsana, oh
prabhu, Krsna with the cows and the sounds of the
flute passed through the different places in the for¬
est, by the rivers and the hills. (50) Ah, time and
again those places carrying the glory of His foot¬
prints, remind us of the son of Nanda we can
never forget. (51) Oh, how can we ever forget Him
with our hearts being stolen by His lovely gait, His
playful glances, His generous smiles and nec-
tarean words? (52) Oh Master, Master of the God¬
dess and Master of Vraja; oh Destroyer of the Suf¬
fering, oh Govinda, lift Gokula out of the ocean of
misery it is submerged in!'
(53) Sri Suka said: 'With their fever
of separation removed by Krsna's
messages, they thereupon worshiped
him, Uddhava, recognizing him as
Adhoksaja Himself. (54) Remaining
there for some months he, singing
about the topics of Krsna's pastimes,
gave joy to Gokula by dispelling the
sorrow of the gopTs. (55) All the days
that Uddhava dwelled in Nanda's
cowherd village, passed for the resi¬
dents of Vraja in a single moment,
because they were filled with discus¬
sions about Krsna. (56) Seeing the
rivers, forests, mountains, valleys and
flowering trees, the servant of the
Lord took pleasure in reminding the
people of Vraja of Krsna. (57) Notic¬
ing how confused and such the gopTs
were in their absorption in Krsna,
Uddhava was extremely pleased and
offered them all respect while singing
the following: (58) 'On this earth
these young cowherd women are the
only ones of [real success] in acquir¬
ing a body, for they achieved the per¬
fection of an exclusive love for
Govinda, the Soul of All - a love that
is desired by sages, by ourselves and
by those afraid of a material exis-
Canto 10 141
damsels with their lotus flower scent and luster,
nor was it granted to any other kind of woman
[10.33], (61) Oh, let me be devoted to the dust of
the lotus feet of the gopTs in Vmdavana! Let me
be any of the bushes, creepers or herbs there [in
relation] to them, to those women who in worship
of the feet of Mukunda, whom one seeks with the
help of the Vedas, abandoned the path of civil cor-
rectitude and left behind the family members that
are so difficult to give up. (62) The feet of the Su¬
preme Lord where the goddess, Lord Brahma and
the other gods with all their desires fulfilled, just
like accomplished masters of yoga, can only
dream of, were by Krsna in the gathering of the
rasa dance placed on their breasts, so that they by
embracing them could overcome their anguish.
(63) I offer my obeisances again and again to the
dust of the feet of the women of Nanda's cowherd
village, whose loud chanting of Krsna's glories
purifies the three worlds.'
(64) Sri Suka said: '[Uddhava,] the descendant of
Dasarha thereupon took leave of Yasoda, Nanda,
the gopas and the gopTs, mounted his chariot and
was about to leave. (65) But when he left, Nanda
and the others approached him with various items
of worship in their hands and said affectionately
and with tears in their eyes: (66) 'May our mental
activities be founded on Krsna's lotus feet, may
our words be an expression of His names and may
our bodies when they bow down and such, do so
for His sake. (67) May there, wherever we for our
work have to wander to the Lord's will, may there,
with whatever we do and give away in charity, be
the attachment to Krsna our Lord.'
(68) After the gopas thus had honored him with
Krsna bhakti, oh first among men, Uddhava re¬
turned to Mathura, the city that [now] enjoyed the
protection of Krsna. (69) After bringing Krsna his
obeisances, he told Him about the intense devotion
of the residents of Vraja and next gave Vasudeva,
Balarama and the king [Ugrasena] the gifts sent
along for them.'
*: To substantiate the claim that this concerns
Radha, quotes Srlla Jlva GosvamI the following
verses from the Agni Purana: "At dawn the gopTs
inquired from Krsna's servant, Uddhava, about the
Lord's pastimes and recreation. Only Srlmatl
RadharanI, immersed in thought of Krsna, with¬
drew Her interest in the talks. Then Radha, who is
worshiped by the residents of Her Vmdavana vil¬
lage, spoke up in the midst of Her girlfriends. Her
words were full of pure transcendental knowledge
and expressed the ultimate portion of the Vedas."
**: Srlla Visvanatha CakravartI points out that this
and the following nine verses exemplify ten kinds
of impulsive speech [ citra-jalpa or strange chatter]
spoken by a lover as expressions of god conscious
folly or divine madness [divyonmada] . Srlla Rapa
GosvamI in the Ujjvala-nllamani (14.182) says to
this expression: " Prajalpa is speech that deni¬
grates the tactlessness of one's lover with expres¬
sions of disrespect. It is spoken in a mood of envy,
jealousy and pride."
***: Ujjvala-nllamani (14.184): "Parijalpa is that
speech which, through various devices, shows
one's own cleverness by exposing the merciless¬
ness, duplicity, unreliability and so on of one's
Lord."
*4: Ujjvala-nllamani (14.186): "According to
learned authorities, vijalpa is sarcastic speech that
is addressed to the killer of Agha and that openly
expresses jealousy while at the same time hinting
at one's angry pride."
*5: Ujjvala-nllamani (14.188): "The declaration
of Lord Hari's duplicitous nature in a mood of
spite bom of pride, together with jealously spoken
insults directed against Him, has been termed
ujjalpa by the wise."
*6: Ujjvala-nllamani (14.190): "The learned de¬
scribe sanjalpa as that speech which decries with
deep irony and insulting gestures the beloved's
ungratefulness and so on."
*7: Ujjvala-nllamani (14.192): "Saintly persons
have concluded that when a lover, impelled by
jealousy and fear, declares that Lord Hari is un¬
worthy of her attachment because of His harsh¬
ness, lustiness and dishonesty, such speech is
called avajalpa."
142 Snmad Bhagavatam - The Story of the Fortunate One
*11: Ujjvala-nilamani (14.200): "When,
out of honest sincerity, a lover questions
Sri Hari with gravity, humility, un¬
steadiness and eagerness, such speech is
known as sujalpa."
Hoofdstuk 48
Krsna Pleases His Devotees
(1) Sri Suka said: 'The Supreme Lord,
the Soul of All who Sees Everything,
with understanding [for Uddhava's re¬
port of desirous women] wished to
please the serving girl [Trivakra, as He
had promised 10.42: 12] and went to the
house of the woman who was troubled
by lust [see 10.42: 10]. (2) It was richly
endowed with expensive furnishings, replete with
sensual articles and was beautified with strings of
pearls and banners, canopies, beds and seats as
also fragrant incense, oil lamps, flower garlands
and sandalwood. (3) Seeing Him arriving at her
house, she immediately rose to her feet and to¬
gether with her female companions hurried to re¬
ceive Acyuta properly, who respectfully was wel¬
comed with an excellent seat and so on. (4) The
saintly Uddhava was also worshiped, but he
touched his seat and sat on the floor. Krsna, faith¬
ful to the ways of human society, then laid Him¬
self without delay upon a luxurious bed [in the
inner chambers]. (5) She prepared her body by
bathing, anointing, dressing up with ornaments,
garlands and perfume, bethel nut and drinking fra¬
grant fluids and such, and then shyly and with
playful smiles approached Madhava with tempting
glances. (6) Calling forward the lovely woman,
who was shy in fear of the novel contact, He took
hold of her two with bangles ornamented hands
and placed the beauty on the bed to enjoy together
with her, she whose only proof of piety consisted
*8: Ujjvala-nilamani (14.194): "When a lover in¬
directly states with remorse that her beloved is fit
to be given up, such speech, uttered like the plain¬
tive crying of a bird, is called abhijalpa."
*9: Ujjvala-nilamani (14.196): "A statement spo¬
ken in disgust, describing how the male lover is
deceitful and brings one misery, and also implying
that He gives happiness to others, is known as
ajalpa."
*10: Ujjvala-nTlamani (14.198): "When the lover
humbly states that although she is unworthy of
attaining her beloved she cannot give up hoping
for a conjugal relationship with Him, such words,
spoken with respect for her beloved's message, are
called pratijalpa."
Srlla Visvanatha CakravartI explains that the god¬
dess of fortune, Sri, has the power to assume many
different forms. Thus when Krsna enjoys other
women, she stays on His chest in the form of a
golden line. When He is not consorting
with other women, she puts aside this
form and gives Him pleasure in Her
naturally beautiful form of a young
woman.
Canto 10 143
of having offered ointment. (7) Smelling the feet
of the Unlimited Lord and embracing within her
arms, between her breasts, her Lover, the Personi¬
fication of All Ecstasy, wiped away the pain that
because of Cupid burned in her breasts, chest and
eyes. Thus she succeeded in letting go of her so
very long standing distress. (8) Because she had
offered body ointment to Him, the Master of En¬
lightenment, she had obtained the Lord who is so
hard to obtain. But unfortunately [compare 4.9:
31] she begged the following: (9) 'Please Beloved,
stay here for a few days together with me! Enjoy,
for I cannot bear to give up Your association, oh
Lotus flower-eyes.'
(10) He who is of Respect for Others, considerate
with her, granted her the boon she desired [in the
form of a promise], whereupon the Lord of All
together with Uddhava returned to His own su¬
premely opulent residence. (11) The one who, in
full worship of Visnu, the Controller of All Con¬
trollers who is so difficult to honor [other than by
pure devotion], choses for a benediction that is
spiritually too easy, is with that superficiality not
engaged very intelligently [see also 7.15: 36].
(12) Krsna, the Master, also desired to please
AkrOra and engage him in some business as well,
and thus He went together with Uddhava and
Balarama to his house. (13-14) When he saw
Them coming, the greatest of all illustrious per¬
sonalities who were his relatives, he joyfully rose
to his feet to embrace Them for a welcome.
Bowed down to Krsna and Rama he was greeted
by Them whereupon he, after They had taken their
seats, worshiped Them as was prescribed. (15-16)
The water he had used to wash Their feet he
sprinkled all over his head, oh King, after which
he presented gifts, the finest clothing, sandalwood,
garlands and excellent ornaments. With his head
bowed down he in worship placed His feet on his
lap to massage them, and addressed with humility,
facing down, Krsna and Rama as follows: (17) 'To
our good fortune the two of You have killed the
sinful Karhsa as also his brothers and followers.
Thus delivering Your dynasty from endless trou¬
bles You have made it prosperous. (18) You two
are the pradhana and Purusa [material and effi¬
cient] causes of the universe that are one with the
universe and apart from whom not a single cause
or effect [para-apara] can be found. (19) This
universe You created from Your energies, You
have subsequently entered. Thus You can be per¬
ceived in the many [forms], oh Absolute Truth,
that we know about from listening to the scriptures
and by direct experience. (20) Just as the earth
element and the other elements differently mani¬
fest themselves in various species of living mobile
and immobile beings, You, the Single One Self-
reliant Self, the Supersoul, manifest in a multitude
[of souls] within those different life forms. (21)
You create, maintain and then again destroy the
universe, but You are, with the qualities of Your
potencies: [respectively] the passion, the good¬
ness and the ignorance [the gunas], not bound to
those actions or their modes. For what could for
You now, who are the Soul of All Knowledge,
constitute a cause of bondage? (22) Because it has
never been proven that You are determined by
physical matters and such, there is with You no
question of a literal birth or of material opposites.
For that reason there exists for You in fact no
bondage or any liberation [compare 10.14: 26].
And if that happens to be so according to Your
sweet will [see e.g. 10.11: 7], it is the consequence
of our mistaken notion about You [like in 10.23:
10-11]. (23) For the benefit of this universe You
proclaim the classical path of the Veda and assume
forms in the mode of goodness the very moment
the path is obstructed by wicked persons adhering
to godlessness. (24) You as that very same person,
oh Master, have now descended in the home of
Vasudeva together with Your plenary portion
[Balarama], This You have done in order to spread
the fame of the [Yadu] dynasty and to remove
from this earth the burden of the hundreds of ar¬
mies present there by killing their kings [see also
1.11: 34], kings who are expansions of the adver¬
saries of the god-fearing souls [see e.g. 7.1: 40-
46], (25) Today, oh Lord, our residence has been
most blessed by the arrival of You, Adhoksaja, the
Spiritual Master of the Universe who are the em¬
bodiment of all the gods, forefathers, living beings
and humans, You from whose feet the water [of
the Ganges, see 5.17] washes that purifies the
three worlds. (26) What other scholar would there
be for us? To whom else should we turn for shelter
but to You, the well-wisher whose loving words
144 Snmad Bhagavatam - The Story of the Fortunate One
for His devotees are always faithful? For grateful
to the supporters who worship You, You give all
that they desire, even Yourself with whom there is
never any diminution or increase [see also B.G. 2:
40], (27) We to our fortune have, with us here,
before our eyes You who even for the masters of
yoga and the most prominent among the enlight¬
ened ones are a goal hard to attain. Please swiftly
cut through the ties of our delusional existence
that result from Your material energy: our chil¬
dren, wife, wealth, honorable friends, our home,
body and so on.'
(28) Thus extensively being worshiped by His
devotee, Krsna the Supreme Lord smiled at AkrOra
and spoke with words that practically swept him
of his feet. (29) The Supreme Lord said: 'You, Our
paternal uncle and praiseworthy friend, are Our
spiritual master. We are always the ones depend¬
ing on you and [like your sons] need to be pro¬
tected, maintained and graced by you. (30) Some¬
one like you belongs to the most elevated among
the honorable ones and deserves it to be served by
anyone desiring the saintliest and highest good.
Demigods are always after their own interests, but
pure devotees are not. (31) Not to decry the sacred
places that consist of water [rivers] or the deities
that are made of clay and stone: they purify in the
course of time, but the saints [themselves] bring
purification after just once having met them. (32)
You certainly are the very best of all Our well-
wishers. I would like you to go for Us to the city
named after the elephant [Hastinapura] and find
out what it is that for the sake of the welfare of the
Pandavas needs to be done. (33) When their father
died, they as young boys together with their
mother were in great distress. They were by the
king [Dhrtarastra] taken to his capital, where they
are residing since, so I have heard. (34) The King,
the son of Ambika [see 9.22: 25], was blind and
was, under the control of his wicked sons [one
hundred of them lead by Duryodhana, 9.22: 26],
weak-minded so that the sons of his brother
[Pandu] certainly were not treated equally by him.
(35) Go and find out whether his actions are good
or bad at present, so that we with that knowledge
can make arrangements for the benefit of Our dear
friends.'
(36) After AkrOra fully having instructed with
these words, the Fortunate One, Lord Hari, re¬
turned to His residence with Uddhava and
Sankarsana.'
Hoofdstuk 49
Akrura's Mission in Hastinapura
(1-2) Sri Suka said: 'He [AkrOra] went to Hast¬
inapura, the city marked by the glory of the kings
of the POru dynasty [see family-tree], and saw
there the son of Ambika [Dhrtarastra, see 9.22: 25]
together with Bhlsma, Vidura and Prtha [KuntI], as
also Bahlika and his son [Somadatta], Dronacarya
and Kipacarya, Kama, Duryodhana, the son of
Drona [Asvatthama], the Pandavas and other
friends. (3) After the son of GandinI [AkrOra, see
9.24: 15] appropriately had greeted his relatives
and friends, they inquired with him for news about
their kin whereupon he in his turn asked how they
Canto 10 145
were faring. (4) He stayed there for a couple of
months in order to find out what the king, who
could not raise his voice against his wicked sons,
was doing in following the advise of mischievous
persons [like Kama]. (5-6) Both Vidura and KuntT
told him everything about the unbecoming acts -
like the administering of poison - that the sons of
Dhrtarastra had perpetrated in their intolerance for
the influence, skill, strength, bravery, humility and
so on of the sons of Prtha, whose excellent quali¬
ties were loved by the citizens. (7) Now that Prtha
saw her [Vrsni-]brother AkrOra before her, she,
remembering her place of birth [Mathura], ad¬
dressed him and said with tears in her eyes: (8)
'Oh gentle one, do our parents and brothers, my
sisters, nephews and the women of the family as
also my [old girlhood] friends still remember us?
(9) Do the son of my brother, Krsna, the Supreme
Lord, the shelter full of care for the devotees and
Balarama with His lotus petal eyes, still think of
the sons of His father's sister? (10) And... will He
come to console me with His words, I who with
young boys deprived of their father in the midst of
enemies am lamenting like a doe between the
wolves? (11) Krsna, oh Krsna, oh Greatest Yogi,
oh Soul and Protector of the Universe, please
watch over this surrendered soul who together
with her children is drowning in distress, oh
Govinda! [see also 1.8: 17-43] (12) For mankind
in fear of death and rebirth, I see no other shelter
than Your lotus feet, oh Master and Controller
granting liberation. (13) My obeisances unto
Krsna, the pure Absolute Truth and Supersoul, the
Lord of Yoga and Unifier of Consciousness, unto
You whom I approach for shelter.'
(14) Sri Suka said: 'Oh King, Your own great¬
grandmother thus remembering her relatives and
Krsna, the Controller of the Universe, began to cry
loudly over her misfortune. (15) AkrOra, equani-
mous in distress and happiness, and the illustrious
Vidura consoled KuntI by reminding her of those
[the gods] who fathered her sons [see family-tree].
(16) When it was about time to leave he ap¬
proached the king amidst his supporters, who was
fully determined by his sons [and his foster sons]
146 Snmad Bhagavatam - The Story of the Fortunate One
whom he treated unequally. He wanted to relate to
him what in friendship was communicated by his
well-wishing relatives [Krsna and Rama], (17)
AkrOra said: 'Oh dear, beloved son of Vicitravlrya
[9.22: 21-25], to the greater glory of the Kurus
you, after the demise of your brother Pandu, have
now assumed the throne. (18) Dutifully protecting
the earth and the citizens, delighting the people
with your good character and treating your rela¬
tives equally, you will achieve perfection and re¬
nown! (19) Acting to the contrary however, you
will be condemned in this world and land in dark¬
ness. Therefore always be equal toward both the
Pandavas and your own sons. (20) No one in this
world, oh King, is given an enduring association
with whomever. Not even with one's own body the
association endures. So what to say about a wife,
children and so on? (21) A living being is born
alone and dies alone. Alone one enjoys the good
consequences [of one's actions] and also has to
face the bad consequences. (22) The wealth that
lacking in dharma was acquired by an un¬
intelligent person, is stolen by others dis¬
guised as dependents [like relatives], just
like the water of a fish [will be occupied by
its own offspring]. (23) Those lacking in
wisdom maintain their life, wealth and chil¬
dren in disrespect of dharmic matters and
think 'I am the owner', but frustrated in their
puiposes they end up destitute and aban¬
doned [see 4.31 6.15: 21-23 and 7.15]. (24)
Left to his own devices [by his relatives]
carrying his load [all alone], not conversant
with the purpose of life and with his goals
unfulfilled, he blind to his own dharmic du¬
ties enters the deepest darkness [see also
3.30; 5: 26; 6.1: 40], (25) Therefore, seeing
this world, oh King, as a dream, as some¬
thing magical, as a thing of the mind, bring
that mind under control with intelligence
and thus find your balance and peace,
prcibhit.'
(26) Dhrtarastra said: 'I can never get
enough of the auspicious words you are
speaking, oh master of charity, they are for
a mortal like me, as the nectar of immortal¬
ity! (27) But however pleasing they might
be, oh gentle one, they are, just like lighten¬
ing in a cloud, not fixed in my wavering heart,
because I am partial in my attachment to my sons.
(28) What person can defy what is ordained by the
Lord, who has descended in the Yadu family to
diminish the burden of the earth? [see B.G. 9: 8]
(29) He whose path is inconceivable, creates this
universe by His own creative energy, distributes
the modes and enters them. My obeisances unto
Him whose actions are inscrutable, the Supreme
Lord with whom we find liberation from the cycle
of birth and death.'
(30) Sri Suka said: 'The descendant of Yadu
[AkrOra] thus being apprised of the mentality of
the king, took leave of his well-wishers and re¬
turned to the capital of the Yadus. (31) According
to the purpose for which he was sent, he reported
to Rama and Krsna what position Dhrtarastra had
taken toward the Pandavas, oh descendant of
Kuru.'
Canto 10 147
Hoofdstuk 50
Krsna Uses Jarasandha and Establishes
the City of Dvaraka
(I) Sri Suka said: 'Asti and Prapti, the two queens
of Karhsa, oh hero of the Bharatas, were unhappy
that their husband had been killed and distressed
went to their father's house. (2) They told their
father, the king of Magadha named Jarasandha
[see also 1.15: 9, 9.22: 8, 10.2: 1-2, 10.36: 36],
everything about the cause of their widowhood.
(3) Hearing those bad tidings, oh King, he full of
sorrow and indignation embarked upon the ex¬
treme endeavor of ridding the earth of the Yada-
vas. (4) With twenty-three aksauhinls he amassed
around Mathura to besiege the royal capital of the
Yadus on all sides. (5-6) When Krsna, the Su¬
preme Lord Hari, saw how his army, like an ocean
that overflowed its boundaries, besieged His city
and filled His subjects with fear, He as the Ulti¬
mate Cause in a Human Form, considered what, to
the purpose of His descent into this world, would
be the best course of action considering the time
and place: (7-8) 'I will surely annihilate his army,
this burden of the earth gathered by the king of
Magadha, in which he brought together all who
subservient to him have assumed leadership and
now can be counted in aksauhinls of infantry, cav¬
alry, chariotry and elephantry. Jarasandha how¬
ever, I should spare so that he again will try to as¬
semble an army. (9) For this purpose I have de¬
scended: to remove the burden of this earth, to
protect the virtuous ones and put an end to the rest
[that is bad]. (10) As soon as after a certain period
of time injustice predominates, I also assume other
bodies in order to protect the dharma [see also 2.7
and B.G. 4: 7].'
(II) While he was thinking this way that very
instant two chariots [from Vaikuntha] approached
from the sky as effulgent as the sun, complete with
drivers and equipment. (12) Also the Lord's an¬
cient and divine weapons appeared of their own
accord. Seeing them the Lord of the Senses said to
Sankarsana: (13-14) 'Oh Respected One, please
take notice of this imminent danger for the Yadus
who are protected by You Prabhu. This is Your
chariot that arrived with Your favorite
weapons. We indeed were born for this purpose: to
act, oh Lord, for the benefit of the saintly souls. So
please remove now from this earth the burden of
these twenty-three armies.'
(15) After thus having invited Him, the two de¬
scendants of Dasarha in armor, resplendent with
Their weapons, left the city in Their chariots ac¬
companied by a very small contingent. (16) Ap¬
pearing [from the city], the Supreme Personality
with Daruka at the reins, blew His conch shell so
that the hearts of the enemy soldiers trembled with
terror. (17) Jarasandha looked at the two of Them
and said: 'Krsna You worst of all persons, I do not
desire to contest with You. It is shameful to fight
with someone who is but a boy, a fool like You
hiding away. Get lost You murderer of Your rela¬
tives! (18) And Rama, if You dare to fight, then
muster courage. You either cut by my arrows drop
Your body and go to heaven or You kill me!'
(19) The Supreme Lord said: 'Truly, heroes don't
have to vaunt, they simply show their prowess.
How, oh King, can We take serious the words of a
man who facing his death is delirious?'
(20) Sri Suka said: 'The son of Jara, then marched
with his gigantic number of mighty forces toward
the two descendants of Madhu who thereupon
were surrounded by the soldiers, chariots, flags,
horses and charioteers, just like the wind covers
the sun with clouds or a fire with dust. (21) When
the two chariot banners of Hari and Rama, that
were marked by the palm tree and by Garuda,
could not be seen anymore in the fray, the women
of the city who were positioned on the watchtow-
ers, the palaces and gateways, swooned, being
stricken by grief. (22) The Lord witnessing how
His army was harassed by the most fearsome
clouds of arrows that the enemy forces repeatedly
rained upon them, then twanged His most excel¬
lent bow the Sarnga, that is worshiped by Sura and
Asura. (23) From His quiver He fixed, pulled back
and released floods of sharp arrows with which
He, whirling around like a burning torch, relent-
148 Snmad Bhagavatam - The Story of the Fortunate One
lessly stroke the chariots, elephants, horses and
foot soldiers. (24) Elephants fell down with their
foreheads split open, many a horse had its neck
severed, chariots including their horses and flags
were destroyed and the arms, legs and shoulders
of the charioteers, their masters and the foot sol¬
diers were cut by the arrows. (25-28) From the cut
off limbs of the two-legged ones, the elephants
and the horses the blood flowed in hundreds of
streams that were filled with arms that looked like
snakes, people's heads that looked like turtles,
dead elephants that resembled islands and dead
horses that resembled crocodiles. Flands and
thighs appeared like fish, human hair like water
weeds, bows like waves and weapons like separate
bushes. The rushing streams frightening to the
timid and inspiring to the intelligent, were
crowded with chariot wheels that were like fright¬
ening whirlpools and full of precious gems and
fine jewelry that looked like stones and gravel.
Sankarsana, with His unbounded potency stroke
with His plow His furious enemies down one after
the other. The military force dear King, that was
supervised by the king of Magadha for destruction
and that was as unfathomable, frightening and un¬
surpassable as the limitless ocean, was for the
Lords of the Universe, the two sons of Vasudeva,
but a plaything. (29) Despite the
fact that one describes
Him [in response to
philosophers who pro¬
claim His being uncon¬
cerned] as playing His
game in imitation of
the human ways, it is
not at all surprising
that He, who with
His Unlimited Quali¬
ties effects the main¬
tenance, creation and
annihilation of the
three worlds, subdues
an opposing party. (30)
The so very strong
Jarasandha whose
army had been de¬
stroyed and who, de¬
prived of his chariot,
was left with only his
breath, was seized by Balarama as forcibly as one
lion seizing another lion. (31) But, as He who had
killed so many adversaries was tying him up with
the ropes of Varuna [compare 5.24: 23] and of
normal man, He was checked by Govinda, for He
needed Jarasandha for another purpose.
(32-33) He, honored by heroes, was ashamed to
be released by the two Lords of the Universe and
considered to perform penances, but he was on
that path checked by the rest of the nobles who
explained to him in clear terms, with meaningful
words and practical arguments: 'Your being de¬
feated by the Yadus occurred as a consequence of
your karmic bondage.' (34) The son of Brhadratha
all of whose soldiers had been killed and who had
been left alone by the Supreme Lord, then dispir¬
ited returned to Magadha.
(35-36) Mukunda who had overcome the ocean of
enemy forces without losing His army, was show¬
ered with flowers by the servants of the three
worlds who praised Him. Then He met the citizens
of Mathura who, with their fever allayed felt great
joy, and His glory was sung by bards, heralds and
panegyrists. (37-38) As He entered the city with
Canto 10 149
its sprinkled roads, many banners and festively
decorated gateways, conch shells and kettledrums,
drums and horns together with vinas, flutes and
mrdangas [two-sided devotional drums] resounded
while the elated citizens loudly recited Vedic
verses. (39) The women gazed at Him affection¬
ately with wide open eyes full of love and covered
Him with flower garlands, yogurt, parched rice
and sprouts. (40) The countless valuables consist¬
ing of the ornaments of the heroes fallen on the
battlefield, were by the Lord all presented to the
king of the Yadus [Ugrasena], (41) And so it hap¬
pened that the king of Magadha thus with his
aksauhims seventeen times fought against the
Yadus who were protected by Krsna's military
strength. (42) The Vrsnis with the help of Krsna's
power entirely destroyed the forces of the king.
And every time his soldiers lay dead, he was
abandoned and then went away. (43) Just as the
eighteenth battle was about to take place, a foreign
fighter [Kalayavana] appeared who was sent by
Narada. (44) Having heard about the Vrsnis he
arrived with three crores of barbarians [ mlecchas ]
and besieged Mathura, for among the human be¬
ings he had found no one who could match him.
(45) Seeing him, Krsna together with Sankarsana
[Balarama] thought: 'Ah, [an attack] from two
sides. A great problem has risen for the Yadus!
(46) This Yavana who opposes Us today is of the
same great strength as Jarasandha, who will also
get here either today, tomorrow or the day after
tomorrow. (47) While the two of Us are fighting
with him the son of Jar a, when he comes, will kill
our relatives or else move them to his own strong¬
hold. (48) Let us therefore today kill the barbari¬
ans and build a fortress to house our intimates, that
is impenetrable to human beings.'
(49) After deliberating on the matter, the Supreme
Lord arranged for a fortress [with a circumfer¬
ence] of twelve yojanas within the sea, where He
had a city built [called Dvaraka or 'many-gated',
see also 1: 11] that had all kinds of wonderful fa¬
cilities. (50-53) The science of the architecture of
Tvasta [Visvakarma] could be admired there, who
with his expertise constructed the main avenues,
courtyards and service roads to the plots of land. It
contained splendid gardens and parks with the
trees and creepers of the gods and gateways made
of quartz with upper levels that with their turrets
of gold touched the sky. The service buildings fit¬
ted with silver and brass were decorated with pots
of gold and had jeweled rooftops. It had houses
with floors with precious emeralds that were oc¬
cupied by people from the four varnas, it had
watchtowers and temples housing the presiding
deities and radiated with the palaces of the Lord of
the Yadus. (54) Lord Indra delivered to the Lord
the parijata [coral-]tree as also the Sudharma-hall
['good law'] situated in which a mortal is not af¬
fected by the laws of mortality. (55) Varuna deliv¬
ered horses as swift as the wind that had a white
and exclusively dark-grey color. The treasurer of
the gods [Kuvera] delivered the eight mystic
treasures [see nidhi ] and the local rulers contrib¬
uted with each then - own wealth. (56) Whatever
powers of control the Supreme Lord had delegated
to them as their own perfections, were all offered
back to Krsna, now that He had come to earth.
(57) After Krsna by the power of His yoga had
transported all His subjects to that place [*], He
consulted with Balarama, the protector of the citi¬
zens, and then went out of the city gate unarmed,
wearing a garland of lotus flowers.'
*: Srlla Visvanatha Cakravartl quotes the follow¬
ing verses here from the Sri Padma Purana,
Uttara-khanda: "In the middle of the night, as the
citizens of Mathura slept, Lord Janardana sud¬
denly removed them from that city and placed
them in Dvaraka. When the men awoke, they were
all amazed to find themselves, their children and
their wives sitting inside palaces made of gold."
Hoofdstuk 51
The Deliverance of Mucukunda
(1-6) Sri Suka said: 'Seeing Him coming out [of
the city see 50: 57] like the rising moon, most
beautiful to behold, with a dark complexion, a yel¬
low silk garment, the Srlvatsa on His chest, the
brilliant Kaustubha gem decorating His neck, His
mighty, long four arms and eyes as pink as newly
grown lotuses, His always effulgent, clean, joyful
smile to His beautiful cheeks, His lotus like face
and the display of His shark-shaped earrings, he
[Kalayavana] thought: 'This person indeed with
150 Snmad Bhagavatam - The Story of the Fortunate One
V& wvM'* w x ww ^. r mn :irnmo>qnE^pa^rtr^l(t
the Srlvatsa, the four arms, the lotus eyes, wear¬
ing forest-flowers and with a great beauty, must
be Vasudeva. Considering the marks as mentioned
by Narada He, going there without weapons on
foot, can be no one else. I'll fight Him without
weapons!' The Yavana in pursuit thus decided to
catch up with Him who had turned His face and
fled away, He, who is unattainable even to the
mystic yogis. (7) With every step He seemed to be
within the reach of his hands, but after thus being
taken a great distance by the Lord, the leader of
the Yavanas was led to a mountain cave. (8) In his
pursuit he insulted Him with words like 'Fleeing
does not behove someone like You bom in the
Yadu dynasty!' Yet he, whose mischief had not
found its end, could not get hold of Him. (9) De¬
spite being insulted this way, the Supreme Lord
entered the mountain cave. The Yavana followed
Him, but saw another man lying there. (10) 'And
now, bringing me this long distance, He is lying
down here like a saint!' Thus erroneously thinking
that the man was Acyuta, he struck him full force
with his foot. (11) The man woke up after a long
period of sleep and slowly opened his eyes.
Looking around in every direction, he saw him
standing at his side. (12) Oh descendant of
Bharata, by the glance the angered man cast on
him, he was instantly burned to ashes by a fire that
was generated from within his own body [*].'
(13) The honorable king [Parlksit] said: 'Who pre¬
cisely was that person, oh brahmin, of which fam¬
ily was he and of what powers? Why had he re¬
treated into the cave to sleep and from whose seed
was that destroyer of the Yavana bom?'
(14) Sri Suka said: 'He is known as Mucukunda.
He was bom in the Iksvaku dynasty as a son of
Mandhata [see 9.6: 38 and 9.7]. He is a great per¬
sonality devoted to the brahminical order and
someone true to his vow in battle. (15) On the re¬
quest for help of the gods headed by Indra who
were terrified because of the Asuras, he for a long
time was of service to assure them their protec¬
tion. (16) After having secured Guha ['from the
cave'; Skanda or Karttikeya] as their guardian of
heaven, they said to Mucukunda: 'Oh King, please
Canto 10 151
desist from the difficult task to protect us. (17)
Forgetting all your personal desires, you, oh hero,
with the abandoning of a kingdom in the world of
man, have removed those [asura] thorns for our
protection. (18) Your children, your queens and
your other relatives, ministers, advisors and sub¬
jects do not live anymore. Time has swept them
away. (19) The Supreme, Inexhaustible Lord of
Control is the Time itself, more powerful than the
most powerful ones, who, playing a game of
herdsman and flock, sets the mortal beings in mo¬
tion. (20) We wish you all good fortune, please
choose today any benediction from us, except for
the boon of liberation that can only be conferred
by the Supreme Inexhaustible Lord Sri Visnu. 1
(21) He who for his great fame thus was ad¬
dressed by the demigods, respectfully saluted
them and entered a cave to enjoy the sleep the
gods had granted him [**]. (22) After the barbar¬
ian was burned to ashes, the Supreme Lord, the
great hero of the Satvatas, revealed Himself to
sage Mucukunda. (23-26) He as dark as a cloud,
was clad in a yellow, silken garment, carried the
Srlvatsa on His chest and the brilliant Kaustubha
gem that radiated. With His four arms and the
beautifying VaijayantI garland, with His attractive,
calm face and glittering shark-shaped earrings,
with His affectionate smile appealing to all man¬
kind and His glance, with His youthful handsome
form, His noble gait and His fire that was like that
of a lion, He formed an appearance of an over¬
whelming effulgence. Facing this unassailable
splendor he who was highly intelligent, filled with
awe hesitantly posed a question. (27) Sri Mucu¬
kunda said: 'Who are You to join with me in the
wilderness in a mountain cave, while You with
Your feet, that are like the petals of a lotus, walk
the thorny ground? (28) Maybe You are the Su¬
preme Lord, the origin of all empowered beings,
or else the god of fire, the sun god, the moon god,
the king of heaven or perhaps a ruler from another
planet. (29) I think You are the leading godhead
[Visnu] among the three principal demigod per¬
sonalities [Brahma, Siva and Visnu], the Greatest
One, for You dispel the darkness of this cave [the
'heart'] like a lamp with its light. (30) Oh Most
Eminent Among All Man, if You like, please de¬
scribe truthfully for us eager to hear, Your birth,
activities and lineage. (31) We from our side, oh
tiger among men, are descendants of Iksvaku, a
family of ksatriyas. And I was born from the son
of Yuvanasva and am called Mucukunda, oh Lord.
(32) Because I remained awake for a long time
and my fatigued senses were overwhelmed by
sleep, I for my comfort lay down in this solitary
place. Then I was awakened by someone. (33)
That person because of his sinful mentality turned
to ashes. Immediately thereafter I then saw Your
good Self so glorious, oh Chastiser of the Ene¬
mies. (34) Because of Your unbearable effulgence
we, being diminished in our faculties, cannot be¬
hold You, oh most Gracious One, You deserve it to
be honored by all embodied beings!'
(35) Thus being addressed by the king, the Su¬
preme Lord and Origin of the Entire Creation re¬
plied with a broad smile using words rumbling as
deep as the clouds. (36) The Supreme Lord said:
'There are thousands of My births, activities and
names My dear one, limitless as they are, they
cannot even be enumerated by Me! (37) Some
time, after many lives, one may succeed in count¬
ing all the dust particles of the earth, but that will
never be accomplished with My qualities, activi¬
ties, names and births. (38) Not even the greatest
sages enumerating My births and activities that
take place in respect of the three aspects of time
[past, present, future], oh King, can reach the end
[compare 8.5: 6 and 8.23: 29]. (39-40) Nonethe¬
less, oh friend, just listen to what I have to tell you
about My current birth. In the past I was be-
seeched by Lord Brahma [see 3.9 and also 10.14 ]
to secure the dharma and destroy the demons who
constituted a burden to the earth. Thus I descended
into the Yadu dynasty in the home of Vasudeva
and because of that fact the people call Me
Vasudeva, the son of Vasudeva. (41) I killed
Kalanemi [see 10.8: 56] as also Karhsa [10.44],
Pralamba [10.18] and others who were hateful
with the virtuous souls. This Yavana, oh King, was
burned by your scorching glance. (42) I, the one
person caring for the devotees, approached this
cave for the sake of favoring you, for in the past
you have often prayed for it. (43) Tell Me what
blessing you want from Me, oh saintly King, I will
fulfill all your wishes. Any person who has satis¬
fied Me, will never again need to lament.'
152 Snmad Bhagavatam - The Story of the Fortunate One
(44) Sri Suka said: 'Thus being addressed Mucu-
kunda bowed down to Him and spoke. Knowing
He was Narayana, the [original] Godhead, he
tilled with joy remembered the words of Garga
[***]. (45) Sri Mucukunda said: 'Man being
cheated by Your bewildering potency mayci, oh
Lord, is not of worship for You. Not understanding
the true puipose of life he - whether he is male or
female - seeking his happiness gets entangled in
household affairs that make him unhappy. (46)
The person who somehow or other in this world
attains the rarely obtained, highly evolved human
form of life and not an idle [animal] form, oh sin¬
less one, will, with an impure mind, not be of wor¬
ship and like an animal be fallen in the blind well
of his home. (47) Oh Unconquerable One, 1 thus
have wasted my time with building a
kingdom and acquiring opulence,
which now is all gone. Intoxicated
like an earthly ruler who mistakes
his mortal frame for himself, I suf¬
fered endless anxieties because of
having gotten attached to children,
wives, riches and land. (48) Minding
this body, which is a confinement
like a pot or a wall, 1 thus thought
myself to be a god among man. Sur¬
rounded by chariots, elephants,
horses, infantry and generals I trav¬
eled around on this earth, but, in my
great pride, I never seriously re¬
garded You. (49) Forgetful about
what needs to be done, hankering for
sense objects and endlessly ruminat¬
ing with an ever growing greed, one
is suddenly placed before You, who
are as attentive as a hungry snake
licking its fangs to kill a mouse. (50)
The same vehicle of time, the body
that first was called 'the king' riding
in chariots furnished with gold or on
fierce elephants, is unavoidably in
the course of time named 'feces',
'worms' and 'ashes' [see also 16.4: 2-
6]. (51) Full circle having conquered
the directions, without further con¬
flicts, being seated on a throne and
praised by rulers alike, the person in
his home is led about like a pet animal while de¬
riving his happiness from intercourse with women,
oh Lord. (52) Reaching in that situation for more
than another possesses he, by strictly avoiding
pleasures, performs his duties with penance, but
thinking of himself as 'I am mightier, I am my own
master' he, whose urges are so pronounced, can¬
not attain happiness. (53) When the wandering
person reaches the end of his material existence,
he, oh Infallible One, will find the association of
those who are good and honest [the sat-sanga].
Thereupon the devotion for Him will come about,
He who, as the Lord of the Higher [cause] and
Lower [effects], is the only object for the pious
souls. (54) Oh Lord, I think that with the sponta¬
neous disappearance of my attachment to my
kingdom, You have shown me Your mercy. For
Canto 10 153
that is what the saintly rulers of endless stretches
of land pray for when they enter the forest in want
of their solitude. (55) I do not desire anything else
but to be of service at Your feet, for they are to
those not desiring a material life the object of de¬
sire, the boon that is sought, oh Almighty One.
Which faithful man of worship for You, the Be-
stower of the Path of Emancipation, oh Lord,
would choose as a boon for that which causes his
bondage? (56) Therefore, oh Lord, entirely putting
aside the worldly blessings because of which one
is entangled in the modes of passion, ignorance
and goodness, I approach You, the Original Person
of Pure Knowledge, who free from mundane des¬
ignations and duality, is transcendental to the
modes. (57) Tormented by disturbances I, for a
long time, was full of sorrow being distressed in
the world. With my six enemies [the senses and
the mind] never being satisfied there was no way
to find peace, oh Bestower of the Shelter. Please,
oh Lord, protect me who, facing these dangers, oh
Supreme Soul, has approached Your lotus feet, the
truth that is free from sorrow and fear.'
(58) The Supreme Lord said: 'Oh great King, em¬
peror of all, you have a pure and capable mind,
for, even though you were tempted to ask for
benedictions, you were not spoiled by desires. (59)
Please know that I tempted you with benedictions
to ascertain whether you are free from bewilder¬
ment. The exclusively to Me devoted] intelli¬
gence of the bhaktas is never diverted by material
blessings. (60) Those not devoted to Me who oc¬
cupy themselves with breathing exercises and
such, did not diminish their material desires [the
vdsanas], oh King, so that one sees that their
minds again assert themselves [materially]. (61)
Wander this earth at will and may there, with your
mind fixed on Me, for you thus always be an unin¬
terrupted devotion unto Me. (62) hollowing the
dharma of the ruling class you have killed living
beings when you were hunting and with other ac¬
tions. That sin you should now uproot completely
by fully immersing yourself in penances with Me
as your shelter. (63) In your birth following this
one, oh King, you, becoming a supreme well-
wisher to all living beings, will be a fine brahmin
and attain Me for certain [see also B.G. 5:29 ].'
*: Mucukunda, the man asleep, as stated hereafter
fought for a long time on behalf of the demigods
and finally took as his benediction the right to
sleep undisturbed. The parampara by Srlla
Visvanatha CakravartI quotes the Hari-vamsa that
explains he secured the further benediction of be¬
ing able to destroy anyone who disturbed his
sleep. He further elucidates that Mucukunda made
this rather morbid request to scare Lord Indra,
who, so Mucukunda thought, might otherwise
wake him up repeatedly to request his help in
fighting Indra's cosmic enemies. Indra's consent to
Mucukunda's request is described in the Sri Visnu
Purana as follows: "The demigods declared,
'Whoever awakens you from sleep will suddenly
be burnt to ashes by a fire generated from his own
body.' "
**: Srlla Bhaktisiddhanta Sarasvatl Thakura gives
the following lines from an alternate reading of
this chapter. These lines are to be inserted between
the two halves of this verse:
nidram eva tato vavre
set raja srama-karsitah
yah kascin mama nidraya
bhangam kutyad surottamah
sa hi bhasmt-bhaved asu
tathoktas' ca surais tada
svapam yatam yo madhye tu
bodhayet tvdm acetanah
sa tvaya drsta-matras tu
bhasmi-bhavatu tat-ksanat
"The King, exhausted by his labor, then chose
sleep as his benediction. He further stated, 'Oh
best of the demigods, may whoever disturbs my
sleep immediately be burned to ashes.' The demi¬
gods replied, 'So be it,' and told him, 'That insensi¬
tive person who wakes you in the middle of your
sleep will immediately turn to ashes simply by
your seeing him."
***: The parampara states: 'Srlla Srldhara SvamI
informs us that Mucukunda was aware of the pre¬
diction of the ancient sage Garga that in the
twenty-eighth millennium the Supreme Lord
154 Snmad Bhagavatam - The Story of the Fortunate One
would descend. According to Acarya Visvanatha,
Garga Muni further informed Mucukunda that he
would personally see the Lord. Now it was all
happening.'
Hoofdstuk 52
The Lords Leap from a Mountain
and RukminI's Message to Lord Krsna
(1) Sri Suka said: 'Thus being blessed by Krsna,
the descendant of Iksvaku [Mucukunda] circu¬
mambulating Him bowed down and left through
the mouth of the cave. (2) Noticing that the human
beings, the animals, plants and trees were all in a
poor condition [were small], he concluded that the
Age [the yuga] of Kali had arrived and went in the
northern direction [compare 1.15: 44], (3) He had
faith in the process of penance, was of self-control
and free from attachments and doubts. With his
mind thus absorbed in Krsna he entered the realm
of the mountain Gandhamadana ['the nice smell'].
(4) Reaching Badarikasrama [see e.g. 3.4: 4, 4.12:
16, 5.4: 5, 7.11: 6], the residence of Nara-
Narayana, he who conquering all duality had
found peace in his austerity, worshiped the Lord.
(5) The Supreme Lord returned to His city
Mathura that was surrounded by the Yavanas,
killed the barbarian army and brought their riches
to Dvaraka. (6) As Acyuta was engaged in taking
the wealth with oxen and men, Jarasandha arrived
on the scene leading twenty-three armies. (7) See¬
ing the mighty waves of soldiers of the enemy ar¬
mies, the two Madhavas adopting a human course,
quickly ran away, oh King. (8) Abandoning the
load of riches They, appearing afraid but factually
being free from fear, on Their lotus petal feet cov¬
ered many yojanas. (9) Seeing the Two escape, the
mighty ruler of Magadha loudly laughed and pur¬
sued the Lords with charioteers and soldiers, not
being quite aware of Their special nature. (10)
Exhausted from full speed having run a long dis-
Canto 10 155
tance, They climbed a very high mountain known
as Pravarsana ['the rainy one'] where the mighty
Lord [Indra] is always showering rains. (11)
Knowing that They were hiding on the mountain,
but not exactly where, oh King, he [Jarasandha],
with firewood set ablaze the mountain on all sides.
(12) Quickly leaping down from the eleven yo-
janas high, everywhere burning mountain, They
fell to the ground. (13) Not being seen by Their
opponent or his helpers, the two finest Yadus re¬
turned to Their city that had the ocean as its moat,
oh King. (14) The king of the Magadhas mistak¬
enly thought that Balarama and Kesava had
burned in the fire, pulled back his huge force and
returned to Magadha. (15) As previously stated,
the opulent sovereign of Anarta, named Raivata,
on the order of Brahma gave Balarama his daugh¬
ter Raivatl in marriage [9.3: 33-36]. (16-17) The
Supreme Lord Govinda, oh hero among the Kurus,
married with Vaidarbhl [RukminI] the daughter of
Bhlsmaka, on her own request. She was a plenary
portion of the Goddess of Fortune. With force
overruling Salva and the other kings in support of
Sisupala, He accomplished this [by stealing her
away] before the eyes of all the people, just like
the son of Tarksya [Garuda, stole] the nectar from
heaven.'
(18) The honorable king said: 'In the manner of a
Raksasa [by kidnapping thus], so I heard, the Su¬
preme Lord thus married RukminI, the daughter of
Bhlsmaka with the charming face. (19) Oh lord, I
would like to hear how Krsna, He with His im¬
measurable potency, stole away His bride and
[therewith] defeated such kings as Jarasandha and
Salva. (20) Which intelligent person, oh brahmin,
can ever get enough of listening to the righteous,
enchanting and always new stories [see 10.45: 48]
we hear about Krsna which remove the worldly
contamination?'
(21) The son of Vyasa said: 'There was a king
named Bhlsmaka, the great ruler of Vidarbha, who
had five sons and one daughter with an exception¬
ally pretty face. (22) RukmT was the first bom son,
followed by Rukmaratha, Rukmabahu, Ruk-
makesa and Rukmamall. RukminI was their chaste
sister [rukma means: 'what is bright or radiant'].
(23) Hearing Mukunda's beauty, prowess, charac¬
ter and opulences being sung by those who came
to her family home, she deemed Him a suitable
husband. (24) Krsna knowing her to be a reposi¬
tory of intelligence, auspicious marks, magnanim¬
ity, beauty, good behavior and other qualities,
likewise considered her a suitable wife and de¬
cided to marry her. (25) But Rukml, who hated
Krsna, prevented this, even though his family
wanted to give his sister to Krsna, oh King. He
preferred Sisupala. (26) The princess of Vidarbha
with her dark eyes, was unhappy with that knowl¬
edge. She pained her mind and quickly sent a cer¬
tain dependable brahmin to Krsna. (27) After ar¬
riving in Dvaraka he was ushered in by the gate¬
keepers and saw the Original Personality sitting on
a golden throne. (28) The moment the Lord who is
good to the brahmins, saw him, He came down
from His throne, seated him and performed wor¬
ship the same way the residents of heaven worship
Him. (29) With him having eaten and rested, He
who is the goal of the devotees approached him to
personally massage his feet. Patiently He asked
him: (30) 'Oh My best one, are the religious activi¬
ties supported by your first-class, twice-born sen¬
iors, proceeding without too much difficulty and
are you always happy within? (31) When a brah¬
min remains satisfied with whatever [comes his
way] and does not fail in his religious duty, that
will bring him all he desires. (32) Dissatisfied he,
even as a master of the enlightened ones, will keep
moving from world to world, while he satisfied,
even when he possesses nothing, will sleep well
with all his limbs [and mind] free from distress.
(33) I bow My head again and again to those
brahmins who are satisfied with what they get, for
they, peaceful and free from false ego, are the best
well-wishers of all living beings [see also B.G. 2:
71, 12: 13-14]. (34) Are you faring well as a sub¬
ject to your king? He in whose kingdom one being
protected leads a happy life, is very dear to Me.
(35) Where have you come from crossing the
[ocean of] troubles and for what puipose have you
come here? Please tell Us everything if it is not a
secret. What is it that We may do for you?'
(36) After the Supreme One who for the sake of
His pastimes assumes His bodies, thus had asked
these questions, the brahmin related everything to
Him. (37) 'Sri RukminI told me: 'Oh Most Beauti-
156 Snmad Bhagavatam - The Story of the Fortunate One
ful One of all the Worlds, 1 heard about Your
qualities. For all who listen and whom You have
entered through the openings of their ears, You
thus remove the distress of their bodies. To those
who have eyes, the sight of Your beauty consti¬
tutes the complete fulfillment of their life's pur¬
pose. Therefore I have without any shame devoted
my mind to You Acyuta! (38) Who, oh Mukunda,
compares to Your greatness, Your lineage, charac¬
ter, beauty, knowledge, youth, property and influ¬
ence? Which sober and marriageable girl of a no¬
ble birth would, coming of age, not choose You for
her husband, oh lion among men, oh You who fills
the mind of every member of society with joy?
(39) I thus have chosen Your good Self, oh dear
Lord, for my husband. 1 offer myself hereby to
You as Your wife, oh Omnipotent One. Please ac¬
cept me! May the king of Cedi [Sisupala], who
like a jackal wants to steal away the portion be¬
longing to the king of the animals, never touch
what is allotted to the [real] hero. (40) When 1
sufficiently have worshiped the Supreme Personal¬
ity of Godhead, the Lord, by the performance of
pious works, with sacrifices, charity, observances
and vows, by honoring the gods, the gurus and the
brahmins and with other activities, may [Krsna]
the elder brother of Gada [9.24: 46] then [please]
come and take my hand and not the son of
Damaghosa or others like him? (41) Come tomor¬
row when the marriage takes place, unseen to
Vidarbha, oh Invincible One. Fight surrounded by
Your officers then to crush the armed resistance of
the kings of Caidya and Magadha and next, as the
reward for Your valor, marry me in the Rdksasa
style [by taking me with You]. (42) You may won¬
der how, with me moving within my quarters, You
can carry me away without killing my relatives.
Let me tell You how: the day before there is a
large ceremonial procession outside [the palace]
for the presiding deity of the family. In that cere¬
mony the new bride approaches the goddess Girija
[Ambika in her temple]. (43) Great souls like
[Siva] the husband of Uma, in order to overcome
their own ignorance, long to bathe in the dust of
Canto 10 157
Your lotus feet. When I, oh Lotus-eyed One, can¬
not obtain Your mercy, I should, being weakened
by vows, give up my life to attain You [only] after
hundreds of births.' (44) The brahmin ended with:
'This is the confidential message I bring you, oh
Lord of the Yadus, please consider what needs to
be done right now in this matter.'
Hoofdstuk 53
Krsna Kidnaps RukminT
(1) Sri Suka said: 'When [Krsna] the descendant
of Yadu heard the confidential message of the
princes of Vidarbha, He took the hand of the mes¬
senger into His own and addressed him with a
smile. (2) The Supreme Lord said: 'I am in My
mind also fixed on her and cannot sleep at night. I
know that Rukml in his enmity is against My mar¬
riage with her. (3) I will bring her, that indisput¬
able beauty who deems Me the best, over here and
crush in battle that half-breed royalty, the way one
ignites a fire from firewood!'
(4) Sri Suka said: 'Knowing the exact [astronomi¬
cal] time of RukminT's marriage, MadhusQdana
told His charioteer: 'Daruka, get the chariot imme¬
diately ready.' (5) He brought the chariot yoked
with the horses Saibya, Sugrlva, Meghapuspa and
Balahaka [*] and stood with folded palms before
Him. (6) Sauri mounted His chariot together with
the brahmin and [Rukml] obeyed his control, was
about to give his daughter away to Sisupala and
saw to it that the required duties were performed.
(8-9) The city was thoroughly cleansed and its
avenues, streets and intersections were abundantly
sprinkled with water. It was decorated with ban¬
ners on flagpoles and with archways. The women
and men of the city in their opulent homes aro¬
matic with aguru, arrayed in spotless clothing,
wore their jewels, smeared their bodies with fra¬
grant substances and decorated themselves with
flowers and other ornaments. (10) He [Bhlsmaka]
saw to it that the forefathers, the demigods and the
brahmins were worshiped according to the rules,
oh King, that they were properly fed and that the
auspicious mantras were recited. (11) The bride
properly bathed, cleaned her teeth, put on her aus¬
picious marriage necklace as also a brand-new set
of clothes and adorned herself with the most ex¬
cellent jewels. (12) For the protection of the bride,
the best among the brahmins recited mantras from
the Sama, Rg and Yajur Veda and the priests ex¬
pert in the Atharva mantras poured oblations of
ghee to pacify the ruling planets. (13) The king,
very well versed in the vidhi, donated gold, silver,
clothing and sesame seeds mixed with raw sugar
to the brahmins. (14) King Damaghosa, the lord of
Cedi, the same way arranged that the knowers of
the mantras for his son [the bridegroom] per¬
formed everything that was conducive to his pros¬
perity. (15) He traveled to Kundina [BhTsmaka's
capital] accompanied by hordes of elephants drip¬
ping with mada, golden chariots decorated with
garlands and many regiments infantry and cavalry.
(16) The master of Vidarbha met him half way to
prove his respects and with pleasure settled him in
a specially constructed residence. (17) Salva,
Jarasandha, Dantavakra and VidOratha who sided
with Sisupala, came together with Paundraka and
thousands of others. (18-19) Those who were in¬
imical towards Krsna and Rama had decided on
the following: 'When Krsna together with Rama
and the other Yadus comes to steal Sisupala's bride
we, in order to secure her, together will join to
fight Him.' All the kings thus had arrived with a
complete contingent of troops and vehicles.
(20-21) When Lord Balarama heard about these
preparations of the hostile kings and that Krsna
had set off alone to steal the bride, He, fearing a
fight, filled with love for His brother swiftly went
to Kundina together with a mighty force of ele¬
phants, horses, chariots and soldiers on foot. (22)
The daughter of Bhlsmaka with her lovely hips
who awaited the arrival of Krsna, did not see the
brahmin return and then wondered: (23) 'Alas only
three yamas [nine hours] remain before I will
marry. How unlucky I am, the Lotus-eyed One
does not come and I do not know why, nor has as
yet the brahmin carrying my message returned.
(24) Perhaps the One Faultless in Mind and Body,
in His initial willingness saw something con¬
temptible in me, so that He does not come to take
my hand. (25) What a misfortune! The creator is
not favorably disposed towards me, nor is the
great Lord Siva... or maybe Devi, his consort
158 Snmad Bhagavatam - The Story of the Fortunate One
[known as] Gaun, Rudram, Girija or Sati, has
turned against me.'
(26) Ruminating this way the young girl, whose
mind had been stolen by Krsna, closed her eyes
brimming with tears, aware of the time [that was
left]. (27) While the bride thus was waiting for
Govinda's arrival, oh King, her left thigh, arm and
eye twitched, foretelling something desirable. (28)
That very moment that purest one among the
brahmins following the command of Krsna, saw
the divine princes who stayed in the inner cham¬
bers of the palace. (29) Noticing his joyful face
and the relaxed movements of his body she, as an
expert in telling signs, inquired with a pure smile.
(30) Fie told her about the arrival of Yadunandana
[the 'Child of the Yadus'] and related the words He
had said to assure her that He would marry with
her. (31) Realizing that He had come, the mind of
Vaidarbhl cleared whereupon she gladdened knew
no better answer than to bow down to the dear
brahmin. (32) [The king] hearing that Rama and
Krsna had arrived eager to witness his daughter's
marriage, accompanied by the sounds of instru¬
ments came to welcome Them with abundant of¬
ferings. (33) He as was prescribed performed wor¬
ship with desirables like honey-milk [madhu-
parka\ and brought new clothes. (34) Generously
arranging for an opulent place to stay he afforded
Them, Their soldiers and associates, proper hospi¬
tality. (35) Thus he with all that was wanted, ac¬
cording to each his power, age, strength and
wealth, was of respect for the kings who had as¬
sembled. (36) The residents of Vidarbha-pura
hearing that Krsna had arrived, all came to drink
in His lotus face with the cupped palms of their
eyes [and said]: (37) 'He who has also such a per¬
fect body is the only one who deserves Rukminl as
a wife. He is the most suitable husband for princes
Bhaisml! (38) May Acyuta the Cause of the Three
Worlds, be pleased with whichever of our good
deeds and be as merciful to accept the hand of
Canto 10 159
Rukmim.' (39) This is what the citizens bound to
their increasing pure love said.
The bride protected by guards left the inner palace
and went to the temple of Ambika [see also 10.52:
42], (40-41) Going there on foot to see the lotus
petal feet of BhavanI, she, totally absorbed in
meditating on Krsna's lotus feet, kept silent in de
midst of her mothers and female companions. She
was guarded by the valiant, armed soldiers of the
king, and while they stood prepared with their
weapons raised, cymbals and mrdangas, conch
shells, horns and other wind instruments were
played. (42-43) The bride was accompanied by the
well ornamented wives of the brahmins, thousands
of prominent courtesans carrying various items of
worship and presents, flower garlands, fragrances,
clothing and jewelry, as also by singers who sang
and offered prayers, by musicians and bards and
by chroniclers and heralds. (44) Reaching the
temple of the goddess she washed her feet and
lotus like hands, sipped water for purification and
entered, sanctified and peaceful, the place where
Ambika resided. (45) The so very young girl was
by the elderly wives of the brahmins, who were
well acquainted with the injunctions, accompanied
in offering her respects to BhavanI who was there
together with her consort Lord Bhava [Siva]. (46)
[She prayed:] 'Again and again, oh Ambika, I offer
you and also your children [Ganesa and Kartik-
eya] my obeisances. Please allow Krsna, the Su¬
preme Lord, to be my husband.'
(47-48) With different offerings of water, fragrant
substances, whole grains and incense, gifts of
clothing, garlands, necklaces and ornaments and
an array of lamps she offered worship, as also did
the wives of the brahmins with savories, cakes,
prepared betel nut, sacred threads, fruits and sugar
cane. (49) The women gave her what remained of
the offering as also their blessings, whereupon the
bride bowed down to them and to the deity and ate
some of the food that was sacrificed. (50) Then
she ended her vow of silence and left the temple of
Ambika, while she with her hand, beautified by a
jeweled ring, held on to a maidservant. (51-55)
With her well-formed waist, the earrings that
decorated her face, her pure beauty, the gem-
studded belt on her hips and her budding breasts,
she was just like the illusory potency of the Lord
that bewilders even the sober ones [MayadevI, see
also 8.12: 38-40; 10.2***]. Seeing her pure smile,
her bimba red lips reflected in her jasmine-bud
teeth, her gait like a royal swan as she walked her
feet that were tinkling and beautified by the efful¬
gence of her finely crafted ankle bells, the assem¬
bled and respectable heroes were bewildered and
distressed by the lust she generated. With her, on
160 Snmad Bhagavatam - The Story of the Fortunate One
the pretext of the procession, offering her beauty
to Lord Krsna, the minds of the kings who saw her
broad smiles and shy glances, were stolen and
their weapons dropped to the ground as they
fainted and fell from their horses, elephants and
the chariots on which they were seated. Slowly
walking, she put the two whorls of her lotus flower
feet one before the other, meanwhile eagerly ex¬
pecting the arrival of the Supreme Personality.
Throwing aside her hair with the nails of her hand
she, coyly looking at the kings present, from the
comers of her eyes that very moment spotted
Acyuta. Right before the eyes of His enemies
Krsna then seized the king's daughter who stood
prepared to mount His chariot. (56) He lifted her
onto His chariot that was marked with [the flag of]
Garuda, drove back the circle of kings and slowly
left the place with Balarama in front, just like a
lion would do removing his prey from the midst of
jackals. (57) The adversaries headed by
Jarasandha, could in their conceit, with their honor
ruined, not bear the defeat: 'We archers are
damned with those cowherds like a bunch of puny
animals stealing the honor of us, the lions!'
*: SrTla Visvanatha CakravartI quotes the follow¬
ing text of the Padma Purana describing Lord
Krsna's chariot horses: "Saibya was green l ik e a
parrot's wings, Sugrlva yellow-gold, Meghapuspa
the color of a cloud, and Balahaka whitish."
Hoofdstuk 54
Rukml's Defeat and Krsna Married
• • •
A /
(1) Sri Suka said: 'And so they all [realizing that
they had been robbed], most angrily and in armor,
mounted their vehicles and with each surrounded
by his own troops, holding their bows, went after
Them. (2) When the Yadava army noticed that
they were being followed, the officers stopped to
face them, oh King and twanged their bows. (3)
From the backs of their horses, the shoulders of
their elephants and the seats of their chariots, the
[enemy] masters of arms released a rain of arrows
the way the clouds release their water over the
mountains. (4) The moment the slender-waisted
girl saw the army of her Lord being covered by
heavy rains of arrows, she embarrassed looked at
His face with eyes full of fear. (5) The Supreme
Lord laughed and said: 'Do not be afraid, oh you
with your beautiful eyes, your troops will destroy
this enemy force right now.' (6) The heroes Gada
[Krsna's younger half-brother], Sankarsana and
the others could not tolerate the display of power
of the enemy forces and thus they struck their
horses, elephants and chariots down with arrows
of iron. (7) The heads of those riding the chariots,
the horses and the elephants, fell by the thousands
to the ground, complete with earrings, helmets and
turbans. (8) One could see the heads of horses,
donkeys, mules, elephants and camels as also
[loose] heads of humans, clubs and bows, hands
with swords, hands without fingers, thighs and
legs. (9) The kings headed by Jarasandha who ea¬
ger for the victory saw that their armies were an¬
nihilated by the Vrsnis, lost their courage and
left. (10) They approached and addressed Sisupala
who, with the wife of his choice being stolen
away, was dispirited and perturbed with a dried up
face that had lost all its color. (11) [Jarasandha
said:] 'Oh Sir, tiger among men, please give up
your gloom, for the embodied beings there is no
permanence of desirable or undesirable
matters. (12) The way a woman that is made of
wood dances to the desire of a puppeteer, this
world, which is concerned with joy and sorrow, is
controlled by the Lord. (13) I myself with twenty-
three armies have lost seventeen battles with Sauri
[Krsna], Only one I have won. (14) Nevertheless I
never lament or rejoice, for I know that the world
is driven by Time and fate combined. (15) Also
now we all, leaders of the commanders of heroes,
have been defeated by Yadus with a meager entou¬
rage who were protected by Krsna. (16) Our ene¬
mies, with the time in their favor, have won now,
but then again, when our time has come, we will
win.'
(17) Nri Suka said: 'Sisupala thus persuaded by his
friends, went back to his city with his company
and so too each of the surviving kings returned to
his own place. (18) The mighty Rukml however,
who hated Krsna and could not bear the fact that
his sister got married in the Raksasa style, pursued
Krsna surrounded by an entire aksauhinl. (19-20)
Canto 10 161
Rukml, mighty armed with his bow and armor,
most angrily full of resentment swore to all the
kings listening: 'Let me tell you this: I truly will
not return to Kundina without having killed Krsna
in battle and having retrieved Rukminl.' (21) After
having said this he climbed on his chariot and told
his charioteer: 'Quickly, drive the horses to the
place where Krsna is, there must be a light be¬
tween Him and me. (22) Today I, with my sharp
arrows, will break the pride of that evil-minded
Cowherd who so violently abducted my sister!'
(23) Thus vaunting foolishly he, not realizing
what the Lord was all capable of, thereupon with a
single chariot came forward and shouted at Krsna:
'Stand still, stop!' (24) Drawing his bow he most
firmly struck Krsna with three arrows and said:
'Wait a minute, You corrupter of the Yadu dy¬
nasty! (25) Where do You think You are going,
having stolen my sister like a crow stealing the
sacrificial butter? Today I will put an end to Your
false pride, You foolish cheater, You devious
lighter! (26) If You do not want my arrows to kill
You, lay off and release the girl'. But Krsna smiled
and struck Rukml with six arrows that broke his
bow. (27) After Krsna had fired eight arrows at his
four horses, two at his charioteer and three at his
flagpole, he took up another bow and struck Krsna
with five arrows. (28) Even though He was struck
by all these arrows Krsna broke his bow again,
and when Rukml picked up yet another one,
Acyuta also broke that one. (29) The spiked
bludgeon, the trident, the lance, the shield and
sword, the pike, the javelin or whatever weapon he
took up were all broken by Him, the Lord. (30) He
then leaped from his chariot and ran, sword in
hand and as furious as a bird in the wind, forward
with the intent to kill Krsna. (31) With His arrows
Krsna broke the sword and shield of His attacker
to pieces and next, ready to kill Rukml, took up
His own sharp sword. (32) When the saintly Ruk¬
minl saw that He wanted to kill her brother, she,
beset with fear, fell at the feet of her husband and
spoke piteously.
A
(33) Sri Rukminl said: 'Oh Lord of Yoga, oh In¬
scrutable Soul, oh God of Gods, oh Master of the
Universe, oh Auspicious One, please don't kill my
brother, oh Mighty-armed One.'
A /
(34) Sri Suka said: 'As she, with her limbs trem¬
bling with fear, her mouth dry of sorrow, her
throat choked and her golden necklace disheveled
in her agitation, was holding His feet, He desisted
out of compassion. (35) He tied him up with a
piece of cloth and shaved him, making a mess of
him with only little bits of his hair and mustache
remaining. Meanwhile the amazing army of the
Yadu heroes crushed their opponents the way ele¬
phants crush a lotus flower [compare 1.7]. (36)
When the Yadu soldiers approached Krsna they
found Rukml in a sorry condition, as good as
dead. The almighty Supreme Lord Sankarsana,
feeling pity, thereupon released him from his ties
and said to Krsna: (37) 'Oh Krsna, what a terribly
bad shaving job You have done with his mustache
and hair! Disfiguring a family member like this
equals to killing him!'
(38) [To Rukmini:] 'Oh saintly lady, please do not
be angry with Us for making such a mess of your
brother. To the matter of the one who brings hap¬
piness and grief no one else can be held account¬
able but the person in question. A human being
after all has to face the consequences of his own
actions.'
(39) [And to Krsna again:] 'Even though a relative
because of his wrongdoing deserves to be killed,
he should not be killed by a relative but rather be
banned [from the family]. Why should he who
because of his evil deeds ended his own [honor¬
able] life, be killed a second time?'
(40) [To Rukmini:] 'The code of conduct for war¬
riors as established by the founding father
[Brahma] is that a brother must not even hesitate
to kill his own brother. And that indeed is some¬
thing most dreadful.'
(41) [Back to Krsna again:] 'Blinded as they are in
their infatuation about the wealth, those who are
proud of a kingdom, land, riches, women, honor,
power or something else [other than the soul], do
therefore commit offenses.'
162 Snmad Bhagavatam - The Story of the Fortunate One
(42) [And to RukminI again:] 'In this attitude of
you toward all living beings, of always wishing
evil to foes and wishing good to friends [and fam¬
ily], you are just as partial as an ignorant person.
(43) Because of the Lord's illusory power the peo¬
ple are bewildered about the Real Self [the soul].
[In mciya ] taking the body for their self, they speak
in terms of having a friend, an enemy or someone
neutral. (44) Being bewildered one perceives the
One and Only Supreme Soul of Every Inanimate
and Animate Being as many, just like seeing dif¬
ferent luminaries [in stead of one radiating fire] or
considering the air [as different in case of an en¬
closed space, see also B.G. 18: 20-21 and 1.2:
32], (45) The physical body having a beginning
and an end is composed of the physical elements,
the senses and the modes of nature. In a state of
ignorance it is something [that through condition¬
ing is] imposed upon the soul and produces [the
experience of] the cycle of birth and death. (46)
For the soul [who knows though] there is no one¬
ness with or separation from anything material in
the manifest world, oh chaste one, since matter is
caused and arranged by the soul. It is like the wit¬
nessing and the form witnessed with the sun [that
cannot separate from or unite with the manifest
world]. (47) Being born and such are but trans¬
formations of the body and not of the soul, just as
the lunar phases do not imply that the moon has
died on the day of a new moon [see B.G. 2: 20].
(48) An unintelligent person undergoes his mate¬
rial existence the way a sleeping person for the
puipose of the unreality [of a dream] experiences
himself, the objects of his senses and the results of
his actions [see also 6.16: 55-56], (49) Oh you
with the pristine smile, please be therefore your¬
self again [as the goddess of fortune] and dispel,
with the knowledge of the essence, the sadness
bom from ignorance that drained and confused
you.'
(50) Sri Suka said: 'Slender-waisted RukminI thus
being enlightened by the Supreme Lord Balarama,
gave up her resignation and with intelligence re¬
gained her composure. (51) Left with only his life
air, expelled by his enemies and deprived of his
Canto 10 163
strength and luster, he [Rukml] had to think con¬
stantly of the way he had been misshapen. Frus¬
trated in his personal desires he then built a resi¬
dence, a city named Bhojakata ['having experi¬
enced the vow']. (52) Because he had said: 'I will
not return to Kundina without having killed the
evil-minded Krsna and having brought back my
sister', he in his anger resided at that very spot
[where he was humiliated]. (53) The Supreme
Lord, thus defeating the earthly rulers, took the
daughter of Bhlsmaka to His capital and married
her according to the vidhi, oh protector of the Ku¬
rus. (54) To that occasion there was a great rejoic¬
ing among the citizens in each and every home of
the Yadu city, oh King, where no one else but
Krsna, the leader of the Yadus, was the great
love. (55) The men and women filled with joy,
with shining jewels and earrings, respectfully pre¬
sented wedding gifts to the celebrated couple that
was exquisitely dressed. (56) The city of the
Vrsnis appeared beautifully with the festive col¬
umns that were erected, the variety of flower gar¬
lands, the banners, the gems, the arches and at
every doorway an arrangement of auspicious items
as pots full of water, aguru incense and
lamps. (57) It's streets were sprinkled and the en¬
trances were beautified with plantain and betel nut
stems that were placed by elephants dripping with
mcidci belonging to the popular personalities who
were invited. (58) The members of the Kuru,
Srnjaya, Kaikeya, Vidarbha, Yadu and Kunti fami¬
lies enjoyed the occasion of being together in the
midst of the people who excitedly ran about. (59)
When they heard about the kidnapping of RukminI
that was being sung all around, the kings and their
daughters were greatly impressed. (60) Oh King,
all the citizens in Dvaraka were overjoyed to see
Krsna, the Master of All Opulence joined in mar¬
riage with RukminI, the goddess of fortune.'
Hoofdstuk 55
The History of Pradyumna
a /
(1) Sri Suka said: 'Cupid [Kamadeva], an expan¬
sion of Vasudeva who previously got burned by
the anger of Rudra, had returned to Him in order
to obtain a body again [see also 3.1: 28 and 8.10:
32-34 and B.G. 10; 28]. (2) Born from the seed of
164 Snmad Bhagavatam - The Story of the Fortunate One
master! (14) Please put an end to that hard to ap¬
proach and difficult to conquer enemy of Yours
who knows hundreds of magic spells. This You
can realize with the help of bewildering magic and
such! (15) Your mother with her son gone is dis¬
tressed like a cow missing her calf. Overwhelmed
with love for her child she is pitifully crying like
an osprey.'
(16) Speaking thus Mayavatl gave the great soul
Pradyumna the mystic knowledge called
Mahamaya ['the great bewildering potency'] that
puts an end to all magic spells. (17) Thereupon He
approached Sambara to call him to battle. He re¬
viled him with intolerable insults and thus pro¬
voked a light. (18) Offended by the harsh words
Krsna in the daughter of the king of Vidarbha
[RukminI] He was thus known as Pradyumna ['the
prominently mighty one', see also vyuha ]. He was
in no respect inferior to His Father. (3) Sambara
['the juggler' see 7.2: 4-5, 10.36: 36], who could
assume any form he wanted, stole the child away
that was not even ten days old yet. Recognizing
Him as his enemy, he threw Him in the ocean and
returned home. (4) Pradyumna was swallowed by
a mighty fish that, together with others being
trapped in a huge net, was seized by fishermen. (5)
The fishermen presented it to Sambara who sent
the gift to the cooks who with a knife cut it open
in the kitchen. (6) The child they found in its belly
was given to Mayavatl who was astonished. From
Narada she heard the facts about the child's birth
and how it had ended up in the belly of
the fish. (7-8) She was by Sambara ap¬
pointed to prepare rice and vegetables,
but she in fact was Cupid's famous wife
named Rati. She [after pleading with
Lord Siva and being directed to Sam¬
bara] was waiting for her burned hus¬
band to obtain a new body. Understand¬
ing that the infant was Kamadeva, she
developed love for the child. (9) He, the
son of Krsna, soon attained full youth
and became very enchanting to the
women who saw Him. (lo) Dear King,
full of love she with a bashful smile,
raised eyebrows, glances and gestures of
conjugal attraction approached Him, her
husband, the most beautiful one in soci¬
ety with His long arms and eyes the size
of a lotus petal. (11) The Lord in the
form of Krsna's own son said to her: 'Oh
mother, you in your attitude acting dif¬
ferently like a girlfriend, therewith over¬
step the [standards for the] mood of
motherly affection.'
(12) Rati replied: 'You are the son of
Narayana by Sambara stolen from Your
home and 1 am Your legitimate wife
Rati, oh Cupid my master! (13) Not yet
being ten days old You were by that de¬
mon Sambara thrown into the ocean,
where a fish devoured You from the
belly of which we received You here, oh
Canto 10 165
he, with eyes red as copper, infuriated like a snake
being struck by a foot, came forward holding a
mace. (19) Whirling his club swiftly, he threw it at
the Great Soul Pradyumna, producing a sound as
sharp as a stroke of lightning. (20) The weapon
was in its flight by Lord Pradyumna knocked away
with His club, oh King. Gotten angry He there¬
upon hurled His club at the enemy. (21) The de¬
mon resorted to the daitya magic he had learned
from Maya Danava and released, moving through
the sky, a downpour of weapons over the son of
Krsna [compare 3.19: 20]. (22) Harassed by the
rain of weapons the powerful warrior, the son of
RukminT, implemented the great charm that, root¬
ing in goodness, supersedes all magic. (23) The
demon then used hundreds of weapons belonging
to Kuvera's guardians [Guhyakas], the heavenly
singers [Gandharvas], the ogres [Pisacas], the ce¬
lestial snakes [Uragas ] and the man-eaters
[Raksasas], but the son of Krsna stroke them all
down. (24) Drawing His sharp-edged sword He
with one violent blow severed Sambara's head,
complete with helmet, earrings and his red mus¬
tache, from his body. (25) As the gods full of
praise from above rained flowers upon Him, He
was by His wife who traveled the sky, through the
air brought to the city [of Dvaraka]. (26) Together
with His wife He, like a cloud with lightning, from
the sky entered the inner spaces of the most exqui¬
site palace, oh King, that was crowded with hun¬
dreds of women. (27-28) When they saw Him,
dark as a cloud, dressed in yellow silk, with long
arms, reddish eyes, a pleasing smile, His charming
countenance, His nicely decorated lotus like face
and His bluish-black curling locks, the women,
who thought He was Krsna, bashfully hid them¬
selves here and there. (29) Gradually the ladies
noticed slight differences in His appearance,
whereupon they delighted and most surprised ap¬
proached Him and [Rati,] that jewel among
women. (30) When the sweet-voiced and dark¬
eyed RukminT saw Him, she remembered her lost
son and her breasts got wet out of affection.
(31) [She thought:] 'Who would this gem among
men be, whose son is He, what lotus-eyed woman
has carried Him in her womb and what is more,
who is this woman won by Him? (32) If the son 1
lost who was taken from the maternity room were
alive somewhere, He would be of the same age
and appearance! (33) How can He have the same
physical appearance, have the same gait, limbs,
voice, smile and glance as the Wielder of the
Sarnga [Krsna's bow]? (34) Considering my great
affection for Him and the trembling in my left
arm, He no doubt for sure is - He must be - the
child I carried in my womb!'
(35) While the daughter of the king of Vaidarbha
thus was conjecturing, the Lord Hailed in the
Scriptures arrived there together with DevakI
and Anakadundubhi. (36) Even though the Su¬
preme Lord knew all about the matter He, Janar-
dana, remained silent. It was Narada who told the
whole story, beginning with the kidnapping by
Sambara. (37) When the women of Krsna's resi¬
dence heard about that great miracle they cheered
in ecstasy to welcome Him who had been lost for
so many years, as if someone had returned from
death. (38) DevakI, Vasudeva, Krsna, Balarama
and also the women [of the palace] and RukminT
embraced the couple and rejoiced. (39) Hearing
that Pradyumna who had been lost had returned,
the residents of Dvaraka declared: 'Oh, by provi¬
dence the child we thought dead has come back!'
(40) It was not that surprising that they, who con¬
stantly thought of the resemblance with His father
their master, in the full of their attraction as His
mothers backed off out of respect for Him. When
they acted that way when He appeared before their
eyes as the spitting image of the form of the Shel¬
ter of the Goddess of Fortune, as Cupid the God of
Love in person, what would one expect then of
[the feelings of] other women?'
Hoofdstuk 56
How the Syamantaka jewel Brought
Krsna Jambavatl and Satyabhama
(1) Sri Suka said: 'Satrajit ['always victorious', see
9.24: 13] who had offended Lord Krsna, did his
best for Him and gave Him his daughter and the
jewel Syamantaka.'
166 Snmad Bhagavatam - The Story of the Fortunate One
(2) The honorable king said: 'What offense com¬
mitted Satrajit against Krsna, oh brahmin? Where
did the Syamantaka come from and why gave he
his daughter to the Lord?'
a /
(3) Sri Suka said: 'Satrajit was a devotee of the
sun god. The godhead was very satisfied with him
and gave him, his best friend, out of affection the
jewel called Syamantaka. (4) Fie, who wore the
jewel that shone as brilliant as the sun around his
neck, was upon his arrival in Dvaraka, because of
its effulgence not recognized, oh King. (5) The
people blinded by the glare thought, when they
saw him from a distance, that he was SOrya and
reported that to the Supreme Lord who was en¬
gaged in a game of dice. (6) 'Oh Narayana, our
obeisances unto You, oh Flolder of the Conch,
Disc and Club, oh Damodara, oh Lotus-eyed One,
oh Govinda, oh son of the Yadus! (7) Savita ['the
radiant one'], he who with the intense radiation of
his glowing disc robs the people of their vision,
has arrived to see You, oh Lord of the Universe.
(8) Knowing that You at the moment are hiding
among the Yadus, the leaders of the demigods in
the three worlds are eagerly looking for You. And
now the one unborn [Surya], has come to see You,
oh Master.'
(9) Sri Suka said: 'When He with the lotus-eyes
heard these innocent words He said with a smile:
'This person is not Ravideva, it is Satrajit who
glows because of his jewel.'
(10) Arriving at his opulent home Satrajit fes¬
tively executed auspicious rituals in the temple
room where he with the help of scholars installed
the jewel. (11) Day after day that brought him
eight bharas [of about 9.7 kg] of gold, oh prabhu,
and nothing inauspicious like food scarcity, a pre¬
mature death, catastrophes, snakebites, mental and
physical disorders and cheaters, occurred there in
the presence of the correctly worshiped gem. (12)
Once Sauri [Krsna] on behalf of the king of the
Yadus [Ugrasena] asked for the gem, but Satrajit,
greedy for the wealth, considered it no offense not
to hand it over.
(13) Prasena [Satrajit's brother] one day hung the
intensely radiating jewel around his neck,
mounted a horse and went hunting in the forest.
(14) A lion killed Prasena and his horse and took
the jewel into a cave, where he in his turn was
killed by Jambavan ['he from the Jambu-trees' the
king of the bears] who wanted the jewel. (15) In
the cave he gave the jewel to his offspring as a toy
to play with. Satrajit meanwhile not seeing his
brother, got deeply troubled. (16) He said: 'My
brother who disappeared in the forest wearing the
jewel around his neck, is probably killed by
Krsna.' The people hearing this whispered it in
each other's ears. (17) When the Supreme Lord
heard about this He, in order to exonerate Himself
from the imputation, together with some citizens
followed the path that Prasena had taken. (18) In
the forest they discovered that he and his horse
were killed by a lion and that, further up on a hill¬
side, the lion in his turn had been killed by Rksa
[Jambavan]. (19) The Supreme Lord positioned
His men outside the terrifying cave of the king of
the rksas [the bears] and then entered the pitch-
dark place alone. (20) When He saw that that most
precious of all jewels was used as a child's toy, He
decided to take it away and approached the child.
(21) Seeing the stranger the nurse cried in fear so
that Jambavan, that strongest of the strong hearing
it, infuriated came running. (22) Not aware of
whom he was dealing with, he took Him for a
worldly person and angrily fought against Him,
the Supreme Lord, his own Master [compare 5.6:
10-11 and B.G. 16: 18]. (23) A most furious light
ensued between the two, who each tried to win
with the help of stones, trees, their arms and with
weapons, as if they were two hawks fighting over
some meat. (24) They continued the fight day and
night without interruption for twenty-eight days,
with fists against fists dealing blows as hard as
lightening. (25) Jambavan with the muscles of his
huge body pummeled by the blows of Krsna's
fists, perspired all over and exhausted addressed
Him in great amazement: (26) 'I know You, You
are the life air, the physical and mental strength of
all living beings, Lord Visnu, the Primeval Per¬
sonality, the All-powerful Supreme Controller.
(27) You are the Eternal Creator of All Creators
and Created Ones of the Universe, the Subduer of
the subduers, the Lord, the Supreme Soul of all
Canto 10 167
Souls [compare 3.25: 41-42], (28) You are the One
because of whose commanding glances, manifest¬
ing a slight anger, the crocodiles and whale-eaters
[timingilas] became agitated and the ocean was
directed to give way. You are the One to whose
glory a bridge was built and by whose arrows the
heads of the Raksasa [Ravana] were severed and
fell to the ground [see 9: 10].'
(29-30) Oh King, Acyuta, the lotus-eyed Supreme
Lord, the son of DevakI, then, from His great
compassion for His devotees, addressed the king
of the bears who had understood the truth. He
touched him with the hand that bestows all bless¬
ings and said with a voice as deep as the [rum¬
bling] clouds: (31) 'Oh lord of the bears, We came
here to this cave because of the jewel. I want to
disprove the false accusation that is held against
Me with this jewel.' (32) Thus being addressed he
[Jambavan] happily presented to Krsna, as a re¬
spectful offering, his maiden daughter JambavatT
together with the jewel.
(33) When His people did not see Sauri coming
out who had entered the cave, they, after waiting
for twelve days, most unhappily returned to their
city. (34) DevakI, RukminI devl, Vasudeva and all
His friends and relatives lamented after they heard
that Krsna had not reappeared from the cave. (35)
The residents of Dvaraka full of sorrow cursed
Satrajit and then worshiped Candrabhaga [the 'for¬
tune of the moon'], Durga, in order to retrieve
Krsna. (36) After having worshiped the goddess
she thereupon granted them the benediction. To
their great jubilation the Lord who had achieved
His purpose then directly appeared together with
His [new] wife. (37) Greatly aroused on finding
out that Hrslkesa had come with a wife and the
jewel around His neck, they all rejoiced as if
someone had risen from death. (38) Satrajit, sum¬
moned by the Supreme Lord to the royal assem¬
bly, was in the presence of the king informed that
the jewel had been recovered which then was pre¬
sented to him. (39) Most ashamed he with his head
down, accepted the gem and went home, leaving
full of remorse about his sinful behavior. (40-42)
168 Snmad Bhagavatam - The Story of the Fortunate One
Pondering over his offense [of having kept it for
himself and having accused Krsna] he, apprehen¬
sive about a conflict with the ones in power
thought: 'How will I cleanse myself of the con¬
tamination and how can I satisfy Acyuta? What
good should I do so that the people will not curse
me for being narrow-minded, petty, befooled and
avaricious after the wealth? 1 will give Krsna the
[Syamantaka-]jewel and also my daughter, that
jewel among women. That is the way to make it
up with Him and nothing else!'
(43) Thus intelligently having taken a decision
Satrajit set himself to it and presented his fair
daughter and the jewel to Krsna. (44) Satyabhama,
who was sought by many men for her qualities of
a fine character, her beauty and the magnanimity
she was blessed with, married the Lord according
to the customs. (45) The Supreme Lord said: 'We
do not wish to have the jewel back, oh King. You
are devoted to the godhead [SOrya], let it be yours
so that We may also be the enjoyers of its fruits.'
Hoofdstuk 57
Satrajit Murdered, the Jewel Stolen and
Returned Again
(1) The son of Vyasa said: 'When Krsna heard [the
rumor] that the sons of Pandu and queen KuntI
had burned to death [in the house of lac], He who
exactly knew what had transpired, together with
Balarama went to the Kuru kingdom for His fam¬
ily obligations. (2) Meeting Bhlsma, Kipa, Vidura,
Gandharl and Drona They equally sorrowful said:
'Ah how painful this is!'
(3) [Meanwhile in Krsna's absence in Dvaraka]
AkrOra and [the Bhoja] Krtavarma saw an oppor¬
tunity and said to Satadhanva ['hundredbow', a bad
character]: 'Why not take the jewel? (4) He [Sa¬
trajit] promised us his gem of a daughter, but ig¬
noring us he gave her to Krsna. Why then should
Satrajit not follow his brother [in death, see 10.56:
13 and *]?' (5) Thus influenced by the two that
most wicked man, in his sinfulness shortening his
lifespan, killed out of greed Satrajit while he was
sleeping [compare 1.17: 39], (6) As the women [in
Satrajit's residence] helplessly cried calling for
help after he had killed him like a butcher kills
animals, he took the jewel and disappeared.
(7) When Satyabhama saw that her father had
been killed, she thrown in grief lamented: 'Oh fa¬
ther, alas, oh father, with you being killed I am
killed!' and then she fainted. (8) Putting the corpse
in a large vessel of oil she went to Hastinapura to
Krsna who [already] knew of the situation, and
related sorrowfully the murder of her father. (9)
The Lords hearing that, oh King, imitating the
human ways both lamented with eyes full of tears:
'Oh what a tragedy fell upon us!'
(10) The Supreme Lord then went back to His
capital with His wife and elder brother, prepared
to kill Satadhanva and take the jewel from him.
(11) When he heard about it, he in fear took action
to save his life and asked Krtavarma for assis¬
tance. But he told him: (12-13) 'I cannot commit
such an offense against the Lords Rama and
Krsna. How can anyone who causes Them trouble
find happiness? Karhsa and his followers lost their
wealth and lives because they hated Them and
Jarasandha lost after seventeen battles [even] his
chariot!'
(14) Turned down by him, he next begged AkrOra
for help. But he said likewise: 'Who, knowing the
strength of the Lordships, can oppose Them? (15-
17) He who maintains, creates and destroys this
universe as a pastime, He whose puipose is not
even known to the secondary creators [headed by
Brahma] who are bewildered by His invincible
[ maya ] potency, He who playing as a child of
seven years old uprooted a mountain that He held
up with a single hand like a boy holds a mushroom
[see 10.25], Him, Krsna the Supreme Lord to
whose wondrous acts there is no end, I worship. I
offer my obeisances to Him who, as the source of
all existence, is the Supreme Soul, the immovable
center.'
Canto 10 169
(18) Satadhanva also being rejected by him, left
the precious jewel with him, mounted a horse that
could cover a hundred yojanas and took off. (19)
Krsna and Rama mounted the chariot with the em¬
blem of Garuda and pursued the murderer of Their
respected senior with the fasted horses, oh King.
(20) In a park in a suburb of Mithila Satadhanva's
horse collapsed. He abandoned it and continued on
foot in terror, with a furious Krsna after him who
also ran. (21) With him on the run the Lord, on
foot, severed with His sharp edged disc, his head
from his body and then searched his upper and
lower garments for the gem. (22) Not finding the
stone, Krsna went near His elder brother and said:
'Satadhanva was killed in vain, he did not carry
the jewel.'
(23) Balarama then said: 'Satadhanva must have
left the rock with some person, therefore go [back]
to the city [of Dvaraka] and search for him. (24) 1
myself wish to pay a visit to the king of Videha
[the later Janaka, see 9.10: 11] who is most dear to
Me.' Having said this the descendant of Yadu, oh
King, entered Mithila [the capital of Videha], (25)
Seeing Him, the king of Mithila immediately, with
a mind full of love, rose to his feet and honored
im who was so wor-
shipable with all
available means, as
was prescribed. (26)
He, the Mighty One,
honored by the affec¬
tionate great soul
Janaka, lived there in
Mithila for several
years. During that
time He taught
Duryodhana to wield
the club.
(27) When Kesava
the Almighty Lord
arrived in Dvaraka,
He, to comfort His
beloved [the grieving
Satyabhama], told her
about the demise of
Satadhanva and the
failure to get hold of
the jewel. (28) He, the Supreme Lord, together
with all friends then saw to it that the necessary
ritual duties for the funeral of the deceased relative
[Satrajit] were performed. (29) As soon as the
ones responsible, AkrOra and Krtavarma, heard
that Satadhanva had been killed, they out of fear
went into exile, somewhere outside of Dvaraka.
(30) With Akrura in exile ill omens arose for the
residents of Dvaraka. They continually experi¬
enced physical and mental troubles and had prob¬
lems with other living beings and the higher pow¬
ers [natural disasters included, compare 1.14;
1.17: 19 **]. (31) Some citizens my dear, were
thus lost in guesses, forgetting completely what
traditionally was said about Him, the refuge of the
sages. How can with Him being present any ca¬
lamity arise? (32) [They said:] 'When Indra with¬
held the rains, the king of Benares [KasI, see also
9.17: 4] gave his daughter GandinI to Svaphalka
[AkrOra's father, 9.24: 15] who visited him.
Thereupon it indeed rained in KasI. (33) Wherever
AkrOra stays, his son who has his [father's] prow¬
ess, lord Indra will shower rains and no painful
disturbances or untimely deaths will be seen.'
170 Snmad Bhagavatam - The Story of the Fortunate One
(34) Hearing these words of the elders, Janardana,
convinced that this [absence of AkrOra] was not
the only explanation for the omens happening
[***], ordered that AkrOra should be brought back.
(35-36) Greeting him with respect and honor and
pleasantly discussing topics, He, fully aware of
everything that went on in his heart, smiled and
said: 'We of course, oh master of charity, are al¬
ready familiar with the fact that you at present are
in the possession of the opulent Syamantaka jewel
that Satadhanva entrusted to you. (37) Since Sa-
trajit had no sons it are his daughter's sons [she
and her sons] who should receive his inheritance
after having presented water, offerings and having
cleared his remaining debts. (38-39) Nevertheless,
the jewel should stay with you, because it is for
others impossible to manage, oh trustworthy
keeper of the vows. My brother however, does not
fully believe Me concerning the gem. To bring
peace to My relatives, please show it to Us now,
oh most fortunate soul who with your altars of
gold uninterrupted continue with your sacrifices.'
(40) Thus won over by the conciliatory words, the
son of Svaphalka took the gem hidden in his gar¬
ment and handed over the jewel that shone as bril¬
liant as the sun. (41) After showing the Syaman¬
taka jewel to His relatives, [and thus] doing away
with the emotions [of the accusations] against
Him, the Lord returned it to him. (42) Whoever
recites, hears or remembers this narration full of
the prowess of the Supreme Controller Visnu that
most auspiciously removes all distress, will attain
peace and drive away his sins and bad reputation.'
*: Being pure devotees they could not actually be
unhappy about this match, nor could they become
jealous rivals of the Lord. Therefore they had an
ulterior motive in behaving like His rivals. So
there are speculations in the parampara about
AkrOra being cursed for his taking Krsna away
from Gokula [see 10.39] or about Krtavarma being
a member of Karnsa's family, or that the two might
have been angry with the victim because he
spoiled Krsna's good name by slandering that He
would have killed his brother.
**: According to Srlla Srldhara SvamT, reasoning
after verse 32 and 35-36, took AkrOra the Syaman¬
taka jewel and went to reside in the city of Be¬
nares, where he became known as Danapati, "the
master of charity." There he executed elaborate
fire sacrifices on gold altars with assemblies of
qualified priests.
***: Also concerning this there are speculations
on why there could have been this trouble despite
the Lord's gracious presence. Some suggest that
Krsna would deliver the bad times because He was
compromised by Akrura who took the jewel else¬
where in rivalry with His rule. At the other hand it
is not that unusual that murder in a community to
the rule of God and Krsna, delivers that commu¬
nity a bad time, as one often sees taking place af¬
ter major wars as pointed out in the Bhagavatam
with its description of the bad times when Krsna
after the great Kuru-war Himself departed for His
heavenly abode [1.14].
Hoofdstuk 58
Krsna also Weds Kalindl, Mitravinda,
Satya, Laksmana and Bhadra*
(1) Sri Suka said: 'One day the Supreme Personal¬
ity, the Possessor of all Opulence, went to Indra-
prastha accompanied by Yuyudhana [Satyaki, His
charioteer] and others to visit the sons of Pandu
who had surfaced again [after the fire in the house
of lac]. (2) When they saw Him, Mukunda, the
Lord of the Entire Universe arriving, the heroes all
stood up at once, as if He, the master of their
senses, their life air, had returned. (3) The heroes
who embraced Acyuta found all their sins annihi¬
lated by the contact with His body and experi¬
enced the joy of beholding His affectionately smil¬
ing face. (4) After Krsna first had offered His
obeisances at the feet of Yudhisthira and Bhlma
[because they were older] and firmly had em¬
braced Phalguna [or Arjuna who was only eight
days older], He next respectfully greeted the twin
brothers [Nakula and Sahadeva, who were
younger], (5) Krsna sitting on an elevated seat was
slowly, step by step, shyly approached by the im¬
peccable, newly [to the Pandavas] wed [Drau-
padl], to offer her obeisances. (6) Satyaki was
Canto 10 171
similarly welcomed, honored and seated by the
sons of Prtha as were also the others who found a
seat around Him. (7) He thereupon approached
Queen KuntI [His aunt] to offer His obeisances
and was by her embraced with eyes wet because
of her intense affection [see also 1.8: 18-43]. In¬
quiring after the welfare of her and her daughter-
in-law [DraupadI], she in her turn, as the sister of
His father [Vasudeva], inquired in detail after His
relatives. (8) With tears in her eyes and with a
throat choked up by emotion, she in her love for
Him who shows Himself to dispel the distress,
remembering the many trials and tribulations,
said: (9) 'We only fared better when You, oh
Krsna, remembering us, Your relatives, protected
us by sending my brother [AkrOra, see 10.49]. (10)
For You, the Well-wisher and Soul of the Uni¬
verse, there is never the delusion of 'ours' and
'theirs.' Nonetheless do You, situated in the heart,
put an end to the sufferings of those who remem¬
ber [You] continuously [see also B.G. 9: 29].'
(11) Yudhisthira said: 'I do not know what good
deeds we, who have but a poor intelligence, have
performed to [be allowed to] see You, oh Supreme
Controller rarely seen by [even the] masters of
yoga.'
(12) Upon the request of the king to stay with
them, the Almighty One happily was their guest
during the months of the rainy season [see also
10.20] and thus for the eyes of the residents of
Indraprastha constituted a source of joy. (13-14)
One day [**] Arjuna, the killer of powerful ene¬
mies, in armor mounted his chariot with the mon¬
key [or Hanuman] flag, holding his Gandlva [his
bow] and taking his two inexhaustible quivers of
arrows and entered together with Krsna a large
forest filled with many beasts of prey to have a
good time there [see also B.G. 1]. (15) There he
with his arrows pieced tigers, boars, wild buffalo,
rurus [a kind of antelopes], sarabhas [a kind of
deer], gavayas [a kind of oxen], rhinoceroses,
black deer, rabbits and porcupines [see also 4.28:
26 and 5.26: 13]. (16) Servants carried the animals
to the king [to Yudhisthira] to be sacrificed at a
special occasion [otherwise the hunt would have
been forbidden, see 9.6: 7-8]. Bibhatsa ['the
frightening one', Arjuna] fatigued was overcome
by thirst and went to the Yamuna. (17) As the two
great chariot fighters took a bath and drank from
the clear water, the two Krsnas [see B.G. 10: 37]
spotted a maiden charming to behold walking
there. (18) Sent by his Friend, Phalguna ap¬
proached the exquisite woman who had fine hips
and teeth and an attractive face. He inquired: (19)
'Who are you, to whom do you belong, oh slender-
waisted girl, where do you come from and what
are your plans? I think you are looking for a hus¬
band. Tell me all about it, oh beauty!'
a
(20) Sri Kalindl said: 'I am the daughter of the
demigod Savita [the sun god]. I want Visnu, the
most excellent granter of boons, to be my husband
and am engaged in severe penances. (21) I accept
no other husband but Him, the Abode of Sri [the
goddess]. May He, the Supreme Lord Mukunda,
the shelter of the helpless, be satisfied with me.
(22) Until I meet Acyuta, I am living in a mansion
built by my father in the Yamuna waters and am
thus named Kalindl [see also bhajan verse 2 and
10.15: 47-52].' (23) Gudakesa ['thick-haired' Ar¬
juna] related this to Vasudeva who already knew
this. He lifted her up on His chariot and drove
back with her to king Dharma [Yudhisthira].
(24) Krsna [in the past] at the request of the sons
of Prtha, had ordered Visvakarma to build a most
amazing colorful city for them [Indraprastha]. (25)
The Supreme Lord resided there for the pleasure
of His devotees. [Before the city was built] He
wanted to give the Khandava forest [at Kurukse-
tra] to Agni and for that purpose [of burning down
the forest he] became Arjuna's charioteer. (26)
Pleased with that offer, oh King, Agni gave to Ar¬
juna a bow and a chariot with white horses, two
inexhaustible quivers of arrows and an armor im¬
penetrable to whatever armed opposition. (27)
Maya [the demon who was] delivered from the fire
presented [out of gratitude] an assembly hall to his
friend [Arjuna], in which Duryodhana mistook the
water he saw for a solid floor [so that he fell into
it, see 10.75]. (28) After He [Krsna] from him
[from Arjuna] and his well-wishers received per¬
mission to leave, He returned to Dvaraka accom¬
panied by Satyaki and the rest of His entourage
[see also 1: 10]. (29) Then He who was so very
meritorious married Kalindl on a day when the
172 Snmad Bhagavatam - The Story of the Fortunate One
seasons, the stars and the other luminaries were
most favorable for spreading the greatest happi¬
ness among His people.
(30) Vindya and Anuvindya, two kings from
AvantI [Ujjain] subservient to Duryodhana, for¬
bade their sister [Mitravinda] who was attracted to
Krsna, [to choose for Him] during her svayamvara
[ceremony for selecting a husband]. (31) Mitrav¬
inda, the daughter of RajadhidevI, His father's sis¬
ter [9.24: 28-31], oh King, was by Krsna with
force abducted before the eyes of the kings [com¬
pare 10.53],
(32) From Nagnajit the most religious ruler of
Kausalya [Ayodhya, see 9.10: 32] there was a di¬
vine daughter named Satya who was also called
NagnajitI, oh King. (33) None of the kings would
marry her if he could not defeat seven uncontrol¬
lable, vicious bulls that with the sharpest horns
could not tolerate the smell of warriors. (34) When
the Supreme Lord heard that she was available for
the one who defeated the bulls, the Master of the
Satvatas, surrounded by a large army went to the
Kausalya capital. (35) The lord of Kosala joyfully
rose to his feet [upon His arrival] and seated Him
with substantial offerings and such, and he was
greeted in return. (36) As soon as the daughter of
the king saw that the suitor of her choice had ar¬
rived she expressed the wish: 'May He, the Hus¬
band of Rama, become my husband! When I have
fulfilled my vows, let the fire [of sacrifice] then
make my hopes come true. (37) The Goddess of
Fortune, the one on the lotus [Brahma] and the
master of the mountain [Siva] hold, together with
the various rulers of the world, the dust of His lo¬
tus feet on their heads. How can He be pleased by
me, that Supreme Lord, He who for His pastime
assumes a body with the desire to protect the
codes of dharma, the fixed rules that He Himself
has instigated every time [He descended]?'
(38) He [Nagnajit] said to the One worshiped
further the following: 'Oh Narayana, oh Lord of
Canto 10 173
the Universe, what may I, who am so insignificant,
do for You who are filled with the happiness of the
Soul?'
(39) Sri Suka said: 'Oh child of the Kurus, the Su¬
preme Lord being pleased accepted a seat, with a
smile spoke to him in a voice as deep as a [rum¬
bling] cloud. (40) The Supreme Lord said: 'Oh
ruler of man, for a member of the royal order who
follows his dharma, to beg for something is con¬
demned by the learned ones. Nevertheless I beg
you for your friendship. This with an eye for your
daughter for whom We offer nothing in return
though.'
(41) The King said: 'Who else but You, oh Su¬
preme Lordship, would in this world be a desir¬
able groom for my daughter? You, on whose body
the Goddess resides and whose side she never
leaves, are the only One who possesses the quali¬
ties! (42) But in order to secure a [suitable] hus¬
band for my daughter, oh best of the Satvatas, pre¬
viously a condition has been set by us to test the
prowess of the suitors of my daughter. (43) These
seven wild bulls, oh hero, are untamable. A great
number of princes broke their limbs being de¬
feated by them. (44) If You manage to subdue
them, oh descendant of Yadu, You have my per¬
mission as the bridegroom for my daughter, oh
Husband of Sri.'
(45) Hearing of this condition, the Lord tightened
His clothes, divided Himself into seven and sub¬
dued the bulls as if it concerned a simple game.
(46) Sauri tied them up with ropes and dragged
them, broken in their pride and strength, behind
Him like He was a boy playing with a wooden toy.
(47) The king was astonished and pleased gave
Krsna his suitable daughter. The Supreme Lord,
the Master, thereupon accepted her in accord with
the Vedic injunctions. (48) The queens [of king
Nagnajit] were exhilarated to attain Krsna as the
dear husband of the princess and that led to great
festivity. (49) Conch shells, horns and drums re¬
sounded together with songs and instrumental mu¬
sic. The twice-born ones pronounced blessings
and joyful men and women in their finest dresses
adorned themselves with garlands. (50-51) The
mighty king gave away ten thousand cows as a
wedding gift, including three thousand excellently
dressed maidens with golden ornaments around
their necks, nine thousand elephants, a hundred
times as many chariots with a hundred times as
many horses completed by a hundred times as
many men. (52) The king of Kosala, placed the
couple on a chariot and then, with his heart melt¬
ing by affection, sent them off surrounded by a
large army. (53) The [rival] kings who heard about
it could not accept the frustration. In their strength
just as broken by the Yadus as they were before by
the bulls, they blocked the road along which He
was taking His bride. (54) They released volleys
of arrows at them, but were, like vermin, driven
back by Arjuna, the wielder of the Gandlva who
acted like a lion in his desire to please his Friend.
(55) The son of DevakI, the Supreme Lord and
Chief of the Yadus, having obtained the dowry,
arrived in Dvaraka and lived there happily with
Satya.
(56) Bhadra was a princess of Kaikeya. She was
the daughter of SrutakTrti, a paternal aunt of the
Lord. She was by her brothers headed by Santar-
dana [see 9.24: 38] given in marriage to Krsna.
(57) The Lord also married Laksmana, the daugh¬
ter of the king of Madra. She was endowed with
all good qualities and was by Krsna single-
handedly carried away at her svayamvara cere¬
mony, just like the nectar of the demigods once
was stolen by Garuda [see also 10.83: 17-39],
(58) After Krsna had killed Bhaumasura [***],
thousands equally beautiful women who were
taken captive by the demon, also became His
wives.'
*: In sum Krsna wed 16008 wives: 1: RukminI, 2
JambavatT, 3 Satyabhama, 4 Kalindl, 5 Mitravinda,
6 Satya (NagnajitI), 7 Bhadra, 8 Laksmana, as dis¬
cussed in 10.83: 17 and the 16000 wives held cap¬
tive by Bhaumasura.
**: A date after the burning of the Khandava forest
that is referred to later in verse 25.
174 Snmad Bhagavatam - The Story of the Fortunate One
***: A demon according the Visnu-purana born as
a consequence of Lord Varaha touching mother
earth when He lifted her up from the ocean [see
3.13: 31].
Hoofdstuk 59
Mura and Bhauma Ki lled and the Pray¬
ers of Bhumi
(1) The honorable king said: 'Please tell me about
this adventure of the wielder of the Sarnga
[Krsna]. How was Bhaumasura [the demon
Naraka], who captured these women, killed by the
Supreme Lord?'
(2-3) Sri Suka said: 'Bhauma had stolen lord In-
dra's Varuna parasol, the earrings of his relative
[his mother Aditi, see 8.17] as also a certain loca¬
tion [called Mani-parvata] on the mountain of the
gods [Mandara hill, see 8.6: 22-23]. Lord Indra
then informed Him [Lord Krsna] about what
Bhaumasura all had done. Together
with His wife [Satyabhama
see *] seated on Garuda
He thereupon traveled
to the city of Pragjy-
otisa [Bhauma's capi¬
tal, now Tejpur of
Assam], which lay
protected surrounded
by mountains and
weapons, tire, water
and wind. The place
was fortified by a
[mura-pasa] fence
consisting of tens of
thousands of tough
and dreadful wires on
all sides. (4) With His
club He broke
through the rock for¬
tifications, with His
arrows He defeated
the weapon systems,
with His disc He forced a
way through the fire, the water and wind defenses
and with His sword He likewise got through the
fence. (5) Resounding His conch shell He broke
the seals [of the fortress] as also the hearts of the
brave warriors and with His heavy mace Gadad-
hara broke through the ramparts. (6) Hearing the
vibration of the Lord's Pancajanya that sounded
like the thunder at the end of the universe, the
five-headed demon Mura rose up who lay asleep
in the water [of the moat]. (7) With his trident
raised and with an effulgence as terrible as the fire
of the sun most difficult to behold, he, as if he
with his five mouths would swallow the three
worlds, launched his attack the way the son of
Tarksya [Garuda] would attack a snake. (8) Whirl¬
ing his trident he threw it with all his strength at
Garuda with such a tumultuous roar from his five
mouths, that the earth, the sky and the outer space
in all directions of the egg like shell of the uni¬
verse reverberated. (9) Lord Krsna then with two
arrows broke the trident flying at Garuda in three
pieces and next with great force hit his faces with
more arrows. The demon furiously hurled his club
at Him. (10) That club flying at Him on the bat¬
tlefield was by Gadagraja [Krsna as the Elder
$0
Canto 10 175
Brother of Gada] broken into thousands of pieces
[by His own club]. But when he next with his
arms raised rushed forward at Him, the uncon¬
querable One with ease sliced off his heads with
His disc. (11) Lifeless he with his heads severed
fell into the water, as if Indra with his force had
split off a mountain peak. His seven sons, feeling
greatly distressed upon their father's death, there¬
upon angrily moved into action to retaliate.
(12) Incited by Bhaumasura, Tamra, Antariksa,
Sravana, Vibhavasu, Vasu, Nabhasvan and the
seventh son Aruna with their weapons stepped
forward on the battlefield headed by their general
Pltha. (13) In their attack they furiously used
swords, clubs, spears, lances and tridents against
the Invincible One, but the Supreme Lord of Infal¬
lible Prowess with His arrows cut their complete
mountain of weapons into tiny pieces. (14) Cutting
off their heads, thighs, arms, legs and armor, He
sent the ones who were headed by Pltha all to the
abode of Yamaraja. Bhauma, the son of mother
earth, who saw that his army and leaders suc¬
cumbed to the arrows and disc of Krsna, could not
accept that and marched forward with elephants in
rut that were born from the milk ocean. (15) See¬
ing Lord Krsna with His wife sitting on Garuda
like a cloud with lightning sitting above the sun,
he released his SataghnT [spiked missile] at Him
while at the same time all his soldiers attacked.
(16) The Supreme Lord, the Elder Brother of
Gada, turned their bodies as also the bodies of the
horses and elephants of Bhaumasura's army, with
differently feathered sharp arrows into a collection
of severed arms, thighs and necks. (17-19) Each of
the sharp and shafted weapons that the warriors
employed, oh hero of the Kurus, were by Krsna
with three arrows at a time cut to pieces. Garuda
who carried Him, stroke the elephants with his
two large wings and thus defeated them. Harassed
by his wings, beak and talons they moved back
into the city while Naraka ['hell' or Bhauma] con¬
tinued with the battle. (20) Bhauma, annoyed to
see his army forced in retreat because of Garuda,
struck him with the spear that [once] withstood the
thunderbolt [of Indra], But he was not shaken
more by it than an elephant being hit with a flower
garland. (21) Bhauma, frustrated in his endeavors,
next took up his trident to kill Acyuta, the Infalli¬
ble One, but before he could even release it, the
Lord with the razor-sharp edge of His cakra cut
off the head of Naraka as he was sitting on his ele¬
phant. (22) That head, complete with its brilliant,
shining decorations of earrings and a nice helmet,
fell to the ground. [There were exclamations of]
'Alas, alas' and 'Bravo bravo!', while the sages and
ruling demigods showered Lord Krsna with flower
garlands.
(23) Mother earth thereupon approached Krsna
and presented golden earrings glowing with shin¬
ing jewels and a VaijayantI garland of forest flow¬
ers. She gave Him the parasol of Varuna and the
Great Gem [the peak of Mandara]. (24) Oh King,
the goddess with a mind full of devotion then
folded her palms, bowed down and praised the
Lord of the Universe who is worshiped by the best
of the demigods. (25) Bhumi said: 'I offer You my
obeisances, oh God of Gods, oh Lord, oh holder of
the conch, the disc and the club who to the desire
of Your devotees have assumed Your forms, oh
Supreme Soul. Let there be the praise unto You.
(26) I worship Him with the lotus-like depression
in His belly, my reverence for the One with the
garland of lotuses, my respects for He whose
glance is as cool as a lotus, my praise unto You
who have feet that are like lotuses [as in 1.8: 22],
(27) My obeisances unto You, the Supreme Lord,
Vasudeva, Visnu, the Original Person, the Prime¬
val Seed and the Complete of Knowledge, unto
You my salutations. (28) May there be the venera¬
tion for You, the Unborn Progenitor, the Unlimited
Absolute, the Soul of the higher and lower ener¬
gies, the Soul of the Creation, the Supersoul! (29)
Desiring to create, oh Master, You stand out as
being the Unborn One [as Brahma], for the pur¬
pose of annihilation You adopt the mode of igno¬
rance [as Siva] and for the sake of maintenance
You are [manifested as] the goodness [as the
Visnu-avataras] of the Universe. [Yet You are] not
covered [by these modes], oh Lord of Jagat [the
Living Being that is the Universe]. Being Kala
[time], Pradhana [the unmanifested state of matter,
the primal ether] and Purusa [the Original Person]
You nevertheless exist independently thereof. (30)
This self of mine [the earth], the water, the fire, the
air and the ether, the sense objects, the demigods,
the mind, the senses and the doer, the total mate-
176 Snmad Bhagavatam - The Story of the Fortunate One
rial energy - in sum everything that moves around
or does not move around, constitutes the bewil¬
derment, oh Supreme Lord [when one supposes
that it would exist independently of You]. Every¬
thing after all resides within You, the One Without
a Second [see also siddhanta\\ (31) This son of
him [called Bhagadatta, son of Bhauma, Bhumi's
grandson] has in his fear approached the lotus feet
of You who removes the distress of those who take
shelter. Please protect him and place on his head
Your lotus hand that eradicates all sins.'
(32) Sri Suka said: 'The Supreme Lord, with these
words being entreated by Bhumi with devotion
and humility, took his fear away and entered the
residence of Bhauma that was equipped with all
conveniences. (33) The Lord found there sixteen
thousand [**] maidens of the royal order who by
Bhaumasura by force were taken away from the
kings. (34) When the women saw Him enter, the
most excellent of all men, they enchanted chose
for Him, who by fate was brought to them, as the
husband of their desire. (35) Absorbed in Krsna
they thought: 'May providence make that He be¬
comes my husband.' Thus contemplating they, one
after the other, all installed Him in their heart. (36)
After they were properly
washed and clad in spot¬
less clothes, He sent
them off in palanquins
to Dvaraka together with
the enormous treasure of
chariots, horses and a
great number of other
valuables [that was
captured]. (37) Kesava
also dispatched sixty-
four swift white ele¬
phants with four tusks
from the family of
Airavata [Indra's ele¬
phant]. (38-39) There¬
upon He went to the
abode of the king of the
gods and gave Aditi her
earrings. Then He to¬
gether with His beloved
[Satyabhama] was wor¬
shiped by Indra, the head
of the thirty [chief] demigods, and the great king's
wife. Urged by His own wife He uprooted the
[heavenly tree, the] parijata and placed it on Ga-
ruda. He defeated the demigods including Indra
[who wanted to prevent that] and brought it to His
city. (40) All the way from heaven being followed
by the bees that were greedy for its sweet fra¬
grance and juice, the tree beautified the garden of
Satyabhama's residence after being planted there.
(41) [Indra] that great soul among the demigods,
had bowed down, touched His feet with the tips of
his crown and begged Acyuta to fulfill his desire,
but now that he had achieved his purpose [viz. the
Lord], he nevertheless started to quarrel with Him
[about the parijata]. To hell [those demigods] with
their wealth, what an ignorance [see also: 3.3: 5]!
(42) The Supreme Lord then properly married
with all those women, at the same time living in
various residences with them and for that purpose
the Imperishable One assumed as many forms [see
10.58: 45, 10.69: 19-45 and B.G. 9: 15; 13: 31].
(43) Happily engaged with the women who were
eager to please Him, He who performs the most
inconceivable deeds, never left their unequalled
and superior palaces. Even though He is perfectly
satisfied within, He carried out His duties as a
Canto 10 177
householder and enjoyed life like any other man
[see also 1.11: 37-39]. (44) The women shared in
an ever-increasing pleasure the always fresh, lov¬
ing attraction of associating with Him in smiles
and glances, intimate ta lk s and bashfulness. Thus
having obtained the Husband of Rama they this
way managed to attain Him in a manner that is not
even available to Brahma and the other gods. (45)
Even though they had hundreds of maidservants,
they were personally of service to the Lord by ap¬
proaching Him to offer a seat, be of first-class
worship and wash His feet as also to serve Him
with betel nut, massages and fanning, fragrances,
garlands and dressing His hair, arranging His bed,
bathing and presenting gifts.'
*: The acaryas explain that Satyabhama would
accompany Krsna to give permission to kill
Bhauma despite the promise He once made to
Bhumi, the earth-goddess, not to hurt her son
Bhauma without her permission. She would also
come along to procure the parijata flower tree
Krsna had promised her after He brought RukminI
one such flower [see also 10.50: 54 and 3.3: 5]
**: As to the number of Krsna's queens there is no
absolute agreement. Here is written 16000. The
Visnu Purana V.19 - 9.31 mentions 16100 while
even others speak of 16001. Not counting the
verse 10.90: 29 which again mentions over 16100
of them, would, reasoning from the Bhagavatam
stories only, there be 16008 queens [see also pre¬
vious footnote *].
Hoofdstuk 60
Lord Krsna Teases Queen RukminI
1) The son of Badarayana [of Vyasa] said: 'He, the
Spiritual Master of the Universe one day com¬
fortably being positioned on RukminI's bed was
served by her who together with her female com¬
panions was fanning Him, her Husband. (2) He,
the Unborn Lord, the Supreme Controller who
sends forth, protects and devours the universe,
now was born among the Yadus to play His game
and defend His rule [*, see also 6.3: 19]. (3-6)
That private part of the palace was brilliantly
decorated with strings of pearls and resplendent
with a canopy, with lamps made out of jewels and
with jasmine flower garlands swarming with
humming bees. The light of the spotless moon was
filtered through the openings of the lattice win¬
dows, the wind carried the fragrance from the
grove of parijata trees and thus transported the
atmosphere from the garden and the exciting scent
of aguru incense, oh King was escaping through
the window openings. There she served her Hus¬
band, the Controller of All Worlds, who was com¬
fortably seated on an excellent pillow on the bed
that shone white as milk foam. (7) The goddess
took a yak-hair fan with a jeweled handle from the
hand of a maidservant and, performing worship,
fanned her Master with it. (8) Standing at Krsna's
side making sounds with her jeweled ankle bells,
she appeared beautifully with her rings, bangles
and fan in her hand, with her garment that with its
tip concealed her breasts red of the kunkum, with
the glow of her necklace and with the priceless
belt she wore around her hips. (9) As she pleased
smiled with her locks, earrings and jewels around
her neck, her bright and happy face and sweet lips,
He recognized her as an appearance of the goddess
of fortune who, with no other purpose in life, for
the sake of His pastime corresponds with bodies
befitting the forms that He assumes [**]. The Lord
then spoke.
(10) The Supreme Lord said: 'Oh princess you
were desired by kings, rulers of the world of
beauty, strength and generosity who were abun¬
dantly endowed with great powers, influence and
opulence. (11) Rejecting suitors at your disposi¬
tion like Sisupala and others who, mad because of
Cupid were offered to you by your brother and
father, 1 wonder why you have chosen for Us, so
different from them. (12) In fear of the kings, oh
lovely-browed one, and having moved to the
ocean for shelter [to Dvaraka], We were of enmity
with the ones in power and have well-nigh relin¬
quished the throne. (13) Oh beautiful eyebrows,
women concerned with men whose behavior is
uncertain, usually have to suffer. They follow a
path that is not acceptable to normal society. (14)
We with no possessions are dear to those people
who have nothing themselves and therefore we as
178 Snmad Bhagavatam - The Story of the Fortunate One
a rule are not very popular among the rich who
rarely pay Me any respect, oh fine-waisted lady.
(15) Marriage and friendship is there between two
people equal in property, birth, influence, physique
and prospects and never between a superior and an
inferior [in this]! (16) Oh princess of Vidarbha,
you could not foresee this, you did not know when
you chose for Us who miss the good qualities, We
who are praised by beggars out of their mind! (17)
Now, please accept for yourself a husband that is
suitable, a first class noble capable of fulfilling all
your wishes in this life and the next. (18) Sisupala,
Salva, Jarasandha, Dantavakra and other kings all
hate Me, oh you with your beautiful legs, and so
does your elder brother RukmT. (19) I took you
with Me, oh good one, in order to dispel the pride
and arrogance of those who are blinded by the in¬
toxication of their power. We wanted to restrain
the power of the wicked ones [see also B.G. 4: 7].
(20) Indifferent about a home and a body We do
not really care about wives, children and wealth;
free from any endeavoring We remain completely
satisfied within Ourselves, just
like a light doing nothing more.'
(21) Sri Suka said: 'After the
Supreme Lord had said this as
the destroyer of the pride of she
who as His beloved one thought
herself inseparable, He stopped.
(22) From the Master of the
Lords of the Three worlds, her
own Beloved, she, the goddess,
had never before heard such an
unpleasant thing. With fear
growing in her heart she, trem¬
bling with a terrible anxiety, then
began to sob [see Sri Sri
Siksastaka verse 6 & 7], (23)
With her most delicate foot that
glowed red of her nails, she
scratched the earth and, while
she with her tears smeared the
makeup of her eyes and sprin¬
kled the red kunkuma powder on
her breasts, she froze, face
downward, with her speech
checked by her extreme sorrow.
(24) Because of her great grief,
fear and anguish not thinking clearly anymore, her
bangles slipped and her fan fell from her hand.
With her mind disrupted she suddenly swooned.
Her body fell to the ground with her hair scattered,
like she was a plantain tree blown down by the
wind [see rasa]. (25) The moment He, not being
understood by her, saw what the full import of His
joking meant to the bond of divine love with His
beloved, the Supreme Lord, merciful Krsna, felt
sorry for her. (26) He quickly got down from the
bed and picked her up with His four arms. Gather¬
ing her hair, He wiped her face with His lotus
hand. (27-28) Wiping her tear-filled eyes and
smeared breasts, oh King, He put His arm around
her who, chaste as she was, had no other object of
desire. The Master, the Expert in Pacification,
compassionately consoled her who so pitiably was
confused by His clever joking. [Being motivated]
for the Goal of All Pure Souls she did not deserve
this. (29) The Supreme Lord said: 'Oh VaidarbhT,
do not be unhappy with Me, I know you are fully
dedicated to Me My dearest. I acted in jest to hear
Canto 10 179
what you would say. (30) This is how I wanted to
see the face of love: with lips trembling in agita¬
tion, glances cast from the corners of reddish eyes
and beautiful eyebrows knit together. (31) To
spend time joking with one's beloved is indeed for
a mundane householder the greatest achievement
in family life, oh timid one of temperament.'
A /
(32) Sri Suka said: 'Vaidarbhl, oh King, thus com¬
pletely pacified by the Supreme Lord, understood
that His words had been playful and gave up her
fear of being rejected by her Beloved. (33) Bash¬
fully, with a charming smile looking the Supreme
Lord in the face, she, oh descendant of Bharata,
with affectionate glances addressed the Best of All
Men. (34) Sri RukminI said: 'Well, so be it, it is as
You said, oh Lotus-eyed One. I am different from
You who are the Supreme Lord. Who am I com¬
pared to the Almighty One who takes pleasure in
His own glory? Who am I compared to the Con¬
troller, the Supreme Lord of the Three [principal
deities]. What now would be my position as
someone whose feet are held by fools because of
her material qualities? (35) It is true, You, oh Uru-
krama [Lord of the Greater Order], laid Yourself
down in the ocean as if You would be afraid of the
modes. You always in the pure awareness of the
Supreme Soul, battle against the badness of the
material senses and, with Your servants, have re¬
jected the position of a king because it means
blind ignorance [see also Sri Sri Sadgosvaml-
astaka verse 4 and Sri Sri Siksastaka verse 4]. (36)
For sages who relish the honey of Your lotus like
feet, Your path is not that apparent, while it is even
impossible to comprehend for animals in a human
form [materialists]. For, as uncommon as the ac¬
tivities of You, the Supreme Controller are, oh All-
powerful One, just as unusual are the actions of
those who follow You. (37) You are without pos¬
sessions, for beyond You there is nothing to be
found. To You even enjoyers of offerings like
Brahma and others carry offerings. Materially sat¬
isfied persons who are blinded by their status, do
not know You as their death, but You are most
dear to the great enjoyers, just as they are dear to
You [see also 1.7: 10]. (38) You are the ultimate
goal comprising all the goals of human life, You
are the very Self longing for whom intelligent per¬
sons discard everything. They are the ones who
delight in Your association, oh Omnipotent One,
and not the man and woman who in their mutual
attraction [their lust] experience pleasure and pain.
(39) You are the Supreme Soul of all the Worlds
who gives Himself away and about whose prow¬
ess the sages speak who gave up their staff [for
wandering around, becoming Paramahamsas, see
5.1*]. You were for that reason chosen by me in
rejection of those masters of heaven - the one born
on the lotus [Brahma] and the one ruling existence
[Siva], What would my interest be in others
whose aspirations are destroyed by the force of
Time that is generated by Your eyebrows? (40)
How foolish were the words You used saying that
You have taken shelter in the ocean out of fear, oh
Gadagraja, oh You who by twanging Your Sarnga
drove back the kings when You abducted me, Your
deserved tribute, the way a lion snatches his share
away from the animals [see also jcilpci 10.47: 12-
21]. (41) The kings Anga [father of Vena, 4.13:
47], Vainya [Prthu, 4.23], Jayanta [Bharata, 6.7:
11], Nahusa [Yayati, 9.19], Gaya [15.15: 6-7] and
others, for want of You have abandoned their
crown, their absolute sovereignty over their king¬
doms and entered the forest, oh Lotus-eyed One.
Would they, being fixed on Your path, have suf¬
fered in this world [see text 13]? (42) Which
woman would take shelter of another man, once
she has smelled the by the saints described aroma
of Your lotus feet, the feet where LaksmI resides
and that for all people bestow liberation? Which
mortal woman with the insight to ascertain what's
best for her, would not take You seriously as the
Abode of All Qualities, and would chose for
someone who is always of great fear [because of
his false ego]? (43) I have chosen for Him, Your¬
self, the Ultimate Master and Supreme Soul of All
Worlds, as the one suitable to fulfill my desires in
this life and the next [see last verse Sri Sri
Siksastaka]. May there for me, who wandered on
different paths [or in births], be the shelter of Your
feet that, when they approach their worshiper,
award with liberation from all falsehood. (44)
Leave the kings You mentioned [in verse 10], oh
Acyuta, to the mercy of those women in whose
homes they are like asses, oxen, dogs, cats and
slaves, because these women never put their ears
close to the core that You as the plague of Your
enemies are, oh You who are sung and discussed
180 Snmad Bhagavatam - The Story of the Fortunate One
in the scholarly assemblies of Mrda ['the gracious
one' or Siva] and Virinca ['the pure one beyond
passion' or Brahma]. (45) The woman who is not
smelling the honey of Your lotus feet, is of a to¬
tally bewildered notion. She worships as her part¬
ner a living coipse containing flesh, bones, blood,
worms, stool, mucus, bile and air, that is covered
by skin, whiskers, bodily hair, nails and head hair.
(46) Oh Lotus-eyed One, let there be my love for
the feet of You who take more pleasure in the True
Self than in me. The very moment You in order to
expand this universe assume a predominance of
passion and glance upon Me [as prakrti ], You
show us the greatest mercy [see also 10.53: 2],
(47) I think Your words are not entirely untrue, oh
Killer of Madhu, an unmarried girl once in a while
may feel attracted [to another man], like it hap¬
pened to Amba [daughter of the king of KasI who
was attracted to Salva, see Mahabharata and note
9.22: 20*]. (48) Even being married the mind of a
promiscuous woman is attracted to yet another
man. When one is intelligent one should not keep
such an unfaithful woman, for when one stays at¬
tached to her, one will have fallen in both [this and
the next life, see also 9.14: 36].'
(49) The Supreme Lord said: 'All that you replied
is correct. What I have said fooling you, oh prin¬
cess, I did because I wanted to hear you speak
about this, oh virtuous lady! (50) Oh fair lady, you
can always count on whatever benedictions you
desire from Me in order to be freed from the lust,
oh gracious one, oh You who are exclusively de¬
voted to Me. (51) Oh sinless one, 1 have under¬
stood your pure love and adherence to your hus¬
band in vows, for being disturbed by My words,
your mind attached to Me, could not be diverted.
(52) They who with lust in their hearts fall for
civil status and worship Me with penances and
adherence to vows, are bewildered by the illusory
energy of Me, the Controller of the Final Beati¬
tude [see also B.G. 2:42-44]. (53) Oh sweetheart,
unfortunate are they who having achieved Me, the
Master of both Emancipation and Riches, only
desire material benefits. These are even available
for persons living in hell and therefore is for those
who are obsessed with sense gratification, hell the
most suitable place [see also 3.32, and 7.5: 32],
(54) Fortunately, oh mistress of the house, you
constantly rendered the faithful service to Me that
grants liberation from material existence. That
service is most difficult for mischievous charac¬
ters, especially women with bad intentions, who
only care for their own life breath and derive
pleasure from breaking off [relations]. (55) Oh
respectful one, in my palaces I can find no wife as
loving as you are, you who at the time of her mar¬
riage disregarded the kings who had arrived; you
who, having heard the stories about My truth, sent
a brahmin carrier to Me with a confidential mes¬
sage. (56) When your brother who was defeated in
battle and disfigured [10.54], on the day of the
marriage ceremony [of Aniruddha, her grandson,
see next chapter] got killed during a gambling
match, you suffered unbearable grief, but afraid to
be separated from Us, you did not say a word and
that is how You conquered Us. (57) When I did
not show up after you sent a messenger with the
most confidential bidding to obtain My person,
you considered this world all empty and wanted to
give up this body that would not be of anyone
else's service [see 10.53: 22-25]. May you always
be that way [of fortitude] and may We always re¬
joice in it.'
(58) Sri Suka said: 'Thus in intimate conversations
following the course of the human world, the Su¬
preme Lord and Ruler of the Universe, took pleas¬
ure in enjoying Himself with Rama. (59) In the
residences of the other queens He, the Almighty
Lord and Spiritual Master of All the Worlds, be¬
haved similarly like a householder and carried out
the duties of a family man.'
*: The Sanskrit word used here is setu: it means
bridge, dam, boundary limit, thus in this context
His guidance, religion, rule and law.
**: Spoken by Sri Parasara in the Visnu Purana
there is, so Srlla Srldhara SvamI reminds us, a
verse confirming this one:
devatve deva-deheyam
manusyatve ca manusT
visnor dehanurupam vai
karoty esatmcinas tanum
Canto 10 181
"When the Lord appears as a demigod, she [the
goddess of fortune] takes the form of a demigod-
dess, and when He appears as a human being, she
takes a humanlike form. Thus the body she as¬
sumes matches the one Lord Visnu takes."
Hoofdstuk 61
Lord Balarama Slays Rukml at Anirud-
dha's Wedding
(1) Sri Suka said: 'Each of the wives of Krsna
gave birth to ten sons not inferior in any respect to
their Father's personal opulence. (2) Never seeing
Acyuta leave their palaces, every one of the prin¬
cesses considered herself the dearest one. The
women had no notion of His truth. (3) Fully en¬
chanted by the Supreme Ford's face that was as
beautiful as the whorl of a lotus, His long arms,
His eyes and loving glances, His witty approach
and charming talks, the women with their appeal,
could not conquer the mind of the Almighty One.
(4) Despite the romantic signs they beamed from
their arched brows, their hidden looks and coy
smiles that so charmingly displayed their inten¬
tions, the sixteen thousand wives were not capable
of agitating His senses with their arrows of Cupid
and other means. (5) These women who obtained
the Ford of Rama as their partner and thus
achieved what not even Ford Brahma and the
other gods can attain, first of all eagerly looked
forward to enjoy His ever-fresh intimate associa¬
tion and exchanged with pleasure, incessantly and
with an increasing loving attraction, smiles and
glances with Him [as in 10.59: 44]. (6) Even
though they [as stated] had hundreds of maidser¬
vants, they personally approached Him to offer
Him a seat, to be of first-class worship, wash His
feet and serve Him betel nut. They gave massages,
fanned Him, and served the Almighty Ford with
fragrances, garlands, dressing His hair, arranging
His bed, bathing and presenting gifts [as in 10.59:
45]. (7) Among those [16008 *] wives of Krsna
who each had ten sons, there were, as I previously
182 Snmad Bhagavatam - The Story of the Fortunate One
stated, eight principal queens. I will sum up their
sons beginning with Pradyumna.
(8-9) He was by the Lord begotten in RukminI
[see 10.54: 60] and was in no way inferior to Him,
just as were Carudesna, Sudesna and the powerful
Carudeha, Sucaru, Carugupta, Bhadracaru and
another son called Carucandra as also Vicaru and
Caru, the tenth son. (10-12) The ten sons of Saty-
abhama [10.56: 44] were Bhanu, Subhanu,
Svarbhanu, Prabhanu, Bhanuman and Can-
drabhanu, as also Brihadbhanu and the eighth son
Atibhanu followed by Srlbhanu and Pratibhanu
[bhanu means luster, splendor]. Samba, Sumitra,
Purujit, Satajit and Sahasrajit, Vijaya and Ci-
traketu, Vasuman, Dravida and Kratu were the
sons of Jambavatl [10.56: 32], These sons headed
by Samba were the ones favored by their Father
[see also 7.1: 2 & 12]. (13) Vlra, Candra and
Asvasena, Citragu, Vegavan, Vrsa, Ama, Sanku,
Vasu and the mighty Kunti were the sons of
NagnajitI [or Satya, see 10.58: 55]. (14) Sruta,
Kavi, Vrsa, Vlra, Subahu, the one called Bhadra,
Santi, Darsa, P urn a mas a and Somaka the youngest
one, were the sons of Kalindl [10.58: 23]. (15)
Praghosa, Gatravan, Simha, Bala, Prabala, and
Urdhaga were together with Mahasakti, Saha, Oja
and Aparajita the sons of Madra [see **]. (16)
Vrka, Harsa, Anila, Grdhra, Vardhana, Unnada,
Mahamsa, Pavana, Vahni and Ksudhi were the
sons of Mitravinda [10.58: 31]. (17) The sons of
Bhadra were Sangramajit, Brhatsena, SOra, Pra-
harana and Arijit, Jaya, Subhadra, Varna, Ayur
and Satyaka [10.58: 56]. (18) Dlptiman,
Tamratapta and others were the sons of Lord
Krsna and RohinI [*]. Oh King, Pradyumna living
in the city of Bhojakata [RukmT's domain] begot in
Rukmavatl, the daughter of Rukml, the greatly
powerful Aniruddha [see also 4.24: 35-36]. (19)
From these sons and grandsons of the sixteen
thousand mothers, tens of millions descendants of
Krsna took their birth, oh King.'
(20) The king said: 'How could Rukml give his
daughter in marriage to the son of his Enemy? De¬
feated by Krsna in battle he waited for an oppor¬
tunity to kill Him. Please, oh learned one, explain
to me how this marriage between the two enemies
could be arranged. (21) Yogis [like you] are per¬
fectly able to see the past, the present and what
has not happened yet, as also things far away,
things blocked by obstacles and matters beyond
the senses.'
A ,
(22) Sri Suka said: 'At her svayamvara ceremony
she [Rukmavatl] choose the, for her manifest, Cu¬
pid [Pradyumna] who took her away after He with
a single chariot in battle had defeated the assem¬
bled kings. (23) In order to please his sister [Ruk¬
minI], Rukml granted his daughter his nephew,
even though he always thought of his enmity with
Krsna who had insulted him [10.54: 35]. (24) Oh
King, the young large-eyed daughter of RukminI,
Carumatl, married with the son of Krtavarma
named Ball. (25) Rukml, despite being bound in
enmity to the Lord, gave to Aniruddha - who was
his daughter's son, his granddaughter named Ro-
cana in marriage. Knowing that it was against the
dharma [not to side with one's enemy], he, con¬
strained by the ropes of affection, preferred to
please his sister with that marriage. (26) Oh King,
on the occasion of that happy event, RukminI,
Balarama and Kesava [Krsna], Samba, Pradyumna
and others came to the city of Bhojakata.
(27-28) After the ceremony, some arrogant kings
led by the ruler of Kalinga said to Rukml: 'You
should defeat Balarama in a game of dice. He, oh
King, is really not that good at it but is neverthe¬
less greatly fascinated by it.' Thus being addressed
Rukml invited Balarama to play a game of dice
with him. (29) In that match Balarama accepted a
wager of first hundred, then thousand and then ten
thousand [gold coins]. But it was Rukml who won.
The king of Kalinga thereupon loudly laughed at
Balarama baring his teeth freely. The Carrier of
the Plow could not tolerate this. (30) When Rukml
next accepted a bet of a hundred thousand coins
that was won by Balarama, Rukml resorted to de¬
ceit and said: 'I have won!'
(31) With a mind boiling like the ocean on the
day of a full moon, the handsome Balarama whose
naturally reddish eyes were burning with anger,
accepted a wager of a hundred million coins. (32)
Balarama fairly also won that game, but Rukml
again resorted to deceit and said: 'It is won by me.
May these witnesses confirm that!'
Canto 10 183
(33) Then a voice spoke from the sky: 'It was
Balarama who fairly won the wager, what Rukml
said is a lie!'
(34) Discarding that voice the prince of Vidarbha,
urged on by the wicked kings to head for his
death, derided Sankarsana by saying: (35) 'You
cowherds roaming in the forest are no experts in
playing dice. To play dice and shoot arrows is
something for kings and not for the likes of you!'
(36) Thus being insulted by Rukml in the cere¬
monial assembly [of the marriage] and laughed at
by the kings present, He angrily raised His club
and struck him dead. (37) Quickly He seized the
fleeing king of Kalinga on his tenth step and in His
rage knocked out the teeth he had bared while
laughing at Him [see also 4.5: 21]. (38) Tormented
by Balarama's club the [other] kings fled in terror,
drenched in blood with their arms, legs and heads
broken. (39) The fact that his brother-in-law,
Rukml, had been slain, oh King, was by the Lord
neither welcomed nor protested out of fear to
break the bond of affection with RukminI and
Balarama. (40) The descendants of Dasarha whose
purposes under the shelter of MadhusOdana all had
been fulfilled, thereupon placed the groom Ani-
ruddha together with His bride on a chariot and
led by Balarama left Bhojakata to head for
Kusasthall [another name of Dvaraka].'
*: This one called Madra is the eighth principal
wife of Krsna not mentioned before; she is the
daughter of the ruler of Madra, called Brhatsena,
and also known as Laksmana. From the Bhagava-
tam knowing her story as told in 10.83: 17, it is
clear that she belonged to the eight queens He
married before. Thus there were the 16008 of
them. RohinT [not to confuse with Balarama's
mother who has the same name], not to be consid¬
ered as a principal wife, seems to have been the
one heading the sixteen thousand princesses. So
taking Madra as the cause for speaking of 16001
wives in stead of 16000, do we in sum have: 1
RukminI, 2 Jambavatl, 3 Satyabhama, 4 Kalindl, 5
Mitravinda, 6 Satya (NagnajitI), 7 Bhadra and 8
Madra (Laksmana) and then the sixteen thousand
headed by RohinT who came second [see also
footnote 10.59** and the list of them in 10.83],
**: Srlla Srldhara SvamI explains that every of the
Lord's queens had one daughter.
Hoofdstuk 62
Usa in Love and Aniruddha Apprehen¬
ded
(1) The honorable king said: 'Bana's daughter
named Usa ['dawn'] married the best of the Yadus
[Aniruddha]. Because of the marriage a great and
terrible battle took place between the Lord and
Sankara [Siva as 'the auspicious one']. Oh great
yogi, it is up to you to explain all this.'
(2) Sri Suka said: 'Bana ['arrow'], the eldest son of
the one hundred sons born from the semen of Bali
['gift'] - the great soul who donated the earth to the
Lord who had appeared in the form of Vamana
[see 8.19-22] -, was respectable, magnanimous,
intelligent and truthful in his vows and always
fixed in his devotion for Lord Siva. In the charm¬
ing city known as Sonita ['resin'] he founded his
kingdom, where the immortals served him like
menial servants. They did that because Sambhu
['the beneficent one' or Siva] in the past had been
pleased by him as he, endowed with a thousands
arms, had played musical instruments while Mrda
[Siva as 'the gracious one'] was dancing. (3) He,
the great lord and master of all created beings, the
compassionate one offering shelter to his devo¬
tees, rewarded him with a benediction of his
choice. Bana then chose for him [Siva] as the pro¬
tector of his city. (4) Intoxicated by his strength,
Bana one day being present at his side said to
Girisa [Siva as the lord of the mountain] while
touching his lotus feet with a helmet as bright as
the sun: (5) 'I bow down to you Mahadeva [great
god], oh controller and spiritual master of the
worlds, who, like a tree from heaven, fulfills all
the wishes of the people who feel unfulfilled. (6)
The one thousand arms you gave me have become
but a burden to me. Except for you I do not find an
184 Snmad Bhagavatam - The Story of the Fortunate One
equal opponent in the three worlds. (7) With my
arms itching to pulverize mountains, 1 proceeded
to fight the elephants of all directions, oh primeval
one, but terrified of me they all ran away.'
(8) Hearing that the great lord said infuriated:
'Your flag will be broken when, oh fool, your pride
is vanquished in that battle of yours with someone
like me.' (9) Thus being addressed the foolish
character went home full of delight, oh king, unin-
telligently waiting there for the demise of his hero¬
ism as was predicted by the lord of the mountain
[compare 2.1: 4],
(10) His virgin daughter named Usa, in a dream
had an amorous encounter with the son of Pra-
dyumna, a lover thus found whom she never be¬
fore had seen or heard of [see *]. (11) Not seeing
him anymore in her dream, she - being among her
girlfriends - rose up disturbed and was most em¬
barrassed to hear herself say: 'Where are you my
lover?' (12) The daughter Citralekha ['the fine
sketch-artist'] of a minister of Bana named
Kumbhanda, thereupon as a friend of hers most
curiously questioned her companion Usa. (13)
'Who is it you are looking for, oh beautiful eye¬
brows, and what do you expect from him, for we
as yet have not seen anyone winning your hand,
oh princess.'
(14) 'In my dream I saw a certain man with a dark
complexion, lotus like eyes, yellow garments and
mighty arms - one of the kind that stirs a woman's
heart. (15) Fie is the one I am seeking. That lover
made me drink the honey of his lips, went else¬
where and left me hankering for him, being
thrown in an ocean of distress.'
(16) Citralekha said: 'I will take your distress
away! If he can be found anywhere in the three
worlds, I will bring him to you, that [future] hus¬
band, that thief who stole your heart. Please point
him out to me.'
(17) Thus having spoken she accurately drew for
her the demigod and the heavenly singer, the one
perfected, the venerable one and the lowlife ser¬
pent, the demon, the magician, the supernatural
being and the human being. (18-19) Of the hu¬
mans she drew Vrsnis like SOrasena, Vasudeva,
Canto 10 185
Balarama and Krsna, but seeing Pradyumna Usa
became bashful and with Aniruddha being drawn
she bent down her head in embarrassment, oh
great lord, and said smiling: 'That is Him, that one
here!' (20) Citralekha, the yogim, recognized Him
as Krsna's grandson [Aniruddha], oh King, and
then traveled by the higher spheres [the mystical
way] to Dvaraka, the city under the protection of
Krsna. (21) Using her yogic power, she took Pra-
dyumna's son who was sleeping on a fine bed, to
Sonitapura and showed her girlfriend her Beloved.
(22) Seeing Him, that most beautiful man, her face
lit up. Together with the son of Pradyumna she
then enjoyed in her private quarters that men were
not allowed to see. (23-24) She worshiped Him in
faithful service with priceless garments, garlands,
fragrances, lamps, sitting places and such, with
beverages, liquid and solid food and with words.
Thus continuously keeping Him hidden in the
maiden quarters He, who because of Usa's greatly
increasing affection was diverted in His senses,
lost count of the days. (25-26) Thus enjoyed by
the Yadu hero she, in breaking her vow [of chas¬
tity] , could not conceal the symptoms of her ex¬
treme happiness. They were noticed by her gov¬
ernesses who reported [to Bana, her father]: 'Oh
King, we have noticed that your daughter is of a
conduct not respectable for an unmarried girl, she
besmirches the family. (27) She was well guarded
by us within the palace
and never left, oh mas¬
ter. We have no idea
how she, hidden from
the looks of men,
could have been
spoilt.'
(28) When Bana heard
that his daughter had
been defiled, he most
disturbed quickly
headed for the maiden
quarters. Arriving
there he saw the most
superior Yadu. (29-30)
He stood perplexed to
behold that son of Cu¬
pid sitting in front of
her. That exclusive
beauty of all the worlds, dark-skinned in yellow
clothes, with His lotus eyes, mighty arms, earrings
and locks, sat there with a face lit up by His glow¬
ing ornaments and smiling glances. He was play¬
ing dice with His all-auspicious sweetheart, the
red kunkuma of whose breasts was found all over
the, by her manufactured, springtime jasmine gar¬
land that hung between His arms. (31) Seeing him
entering surrounded by many armed guards, the
Sweet Lord raised His club made of muni [a type
of iron] and stood firm ready to strike, like death
personified holding the rod of punishment. (32)
Closing in from all sides to apprehend Him, He
attacked them like a dominant boar cornered by a
pack of dogs, so that they all with their heads,
arms and legs crushed, being hurt ran away to es¬
cape from the palace. (33) But even as He was
striking down the guards, the son of Bali himself
furiously captured Him with the [mystical] snake-
ropes [of Varuna, see also 8.21: 28]. Usa, utterly
defeated and discouraged, was overwhelmed by
sorrow upon seeing the arrest and cried bitter
tears.'
*: Here SrTla Visvanatha CakravartI Thakura
quotes the following verses from the Visnu
Purana, which explain Usa's dream: 'Oh
brahmana, when Usa, the daughter of Bana, hap-
186 Snmad Bhagavatam - The Story of the Fortunate One
pened to see Parvatl playing with her husband,
Lord Sambhu, Usa intensely desired to experience
the same feelings. At that time Goddess Gaurl
[Parvatl], who knows everyone's heart, told the
sensitive young girl, 'don't be so disturbed! You
will have a chance to enjoy with your own hus¬
band.' Flearing this, Usa thought to herself, 'But
when? And who will my husband be?' In response,
Parvatl addressed her once more: 'The man who
approaches you in your dream on the twelfth lunar
day of the bright fortnight of the month Vaisakha
will become your husband, Oh princess.'
Hoofdstuk 63
The Fever in Conflict and Bana Defea¬
ted
a ,
(1) Sri Suka said: 'Not seeing Aniruddha
any longer, oh son of Bharata, His rela¬
tives passed the four months of the rainy
season in sadness. (2) Hearing from
Narada the news of what He had done and
that He had been captured, the Vrsnis,
who had Krsna as their worshipable deity,
went to Sonitapura. (3-4) The best of the
Satvatas, knowing Pradyumna,
Yuyudhana [Satyaki], Gada, Samba, and
Sarana, Nanda, Upananda, Bhadra and
others, being led by Balarama and Krsna
assembled with twelve aksauhinls and
besieged on all sides Bana's city com¬
pletely. (5) Seeing the city gardens, the
city walls and watchtowers ravaged he,
fuming with anger, came out to meet them
with an army equally big. (6) Bhagavan
Siva appeared together with his son
[Kartikeya, his general] from the city on
the back of Nandi, his bull, in order to
fight, accompanied by the Pramathas [his
different mystic attendants], at the side of
Bana against Rama and Krsna. (7) Oh
King, a most tumultuous, astonishing and
hair-raising fight took place of Krsna
against Sankara and Pradyumna against
Kartikeya. (8) Balarama fought against
Kumbhanda and Kupakarna, Samba
fought against Bana's son and Satyaki fought
against Bana himself. (9) To be a witness, the
leaders of the godly headed by Lord Brahma came
in their celestial vehicles as also the sages, the per¬
fected souls and the venerable ones, the singers
and the dancing girls of heaven and the spirits.
(10-11) Discharging sharp-pointed arrows from
His bow, the Sarnga, Sauri [Krsna] drove away the
Bhutas [spirits of the dead], the Pramathas [mystic
spirits], the Guhyakas [the wealth-keepers of Ku-
vera], the Dakinls [female imps of Kali] the
Yatudhanas [practitioners of black magic], the
Vetalas [vampires], the Vinayakas [demons of
education, distracters, humiliaters], the Pretas
[ghosts, hobgoblins], the Matas [demoniac moth¬
ers], the Pisacas [child-demons], the Kusmandas
[meditation-disturbers, diseasing demons] and the
Brahma-raksasas [fallen brahmins as in 9.9: 25]
who all followed Sankara. (12) The holder of the
trident [PinakI or Siva] using different types of
Canto 10 187
weapons against the Wielder of the Samga, saw
them all neutralized with befitting counter weap¬
ons. They could not daunt the Carrier of the
Sarnga. (13) He used a brahmastra against a
brahmastra, a mountain weapon against a wind
weapon, a rain weapon against a fire weapon and
His narayanastra [His personal weapon] against
Siva's [personal] pasupatastra [the 'beast strap'-
weapon], (14) After Sauri next had bewildered
lord Siva by making him yawn with a yawning
weapon, He attacked Bana's army with His sword,
club and arrows. (15) Kartikeya distressed by Pra-
dyumna's arrows that rained down from all sides,
with blood streaming from his limbs fled from the
battlefield on his pea cock carrier. (16)
Kumbhanda and Kupakarna tormented by the club
[of Balarama] fell and their armies, whose leaders
were killed, fled in all directions.
(17) Bana seeing his troops torn apart, left aside
Satyaki whom he was fighting, crossed with his
chariot the battlefield and most furiously attacked
Krsna. (18) Bana, in a frenzy because of the fight¬
ing, fixed two arrows on each of his bows and si¬
multaneously pulled back all five hundred of them.
(19) These bows were by Bhagavan all split at the
same time, and after He had hit the chariot, the
horses and the charioteer, He blew His conch
shell. (20) [then] Hoping to save her son's life, his
mother, named Kothara, positioned herself naked,
with her hair loosened, in front of Krsna. (21)
When Lord Gadagraja thereupon turned His face
away not to look at the naked woman, Bana, with¬
out his chariot and with his bow broken, took the
opportunity to escape into the city. (22) But after
Siva's followers had been driven away, Jvara, the
[personification of Siva's hot] fever with three
heads and three feet, attacked the descendant of
Dasarha like he wanted to set fire to the ten direc¬
tions [see *]. (23) Seeing him Lord Narayana
thereupon released His own fever [of extreme
cold] so that the two Jvaras of Mahesvara and
Visnu came to fight each other. (24) The one of
Mahesvara tormented by the force of Visnu's fever
cried out in pain. Not finding a safe refuge any¬
where Mahesvara's Jvara thirsting for protection
thereupon with folded hands devout began to
praise Hrslkesa. (25) The Jvara said: 'I bow down
to You, the Supreme Lord Unlimited in His Poten¬
cies, the Soul of All of Pure Consciousness, the
Cause of the totality of the creation, dissolution
and maintenance of the universe, to You, the Ab¬
solute Truth of Perfect Peace to whom the Vedas
indirectly refer. (26) I approach You for being the
negation of this may a, this material bewilderment
of time, fate, karma, the individual propensities,
the subtle elements, the field [that is the body], the
life force [prana], the self, the transformations
[the eleven senses] and the aggregate of all of this
[in the form of the subtle body called the linga].
That illusory reality constitutes a never ending
flow [like that] of seeds and sprouts. (27) With
various intentions you engage in divine missions
[iTlas] in order to maintain the pious ones, the
sages, and the codes of conduct in the world and
put an end to those who abandoned the path and
turned to violence. This incarnation of Yours is
there to remove the burden from this earth [see
also B.G. 9: 29 and 4: 8]. (28) I am tormented by
this most terrible fever of Your power that is un¬
bearably cold but, nevertheless, is burning, for
indeed, as long as the embodied souls are caught
in their desires and do not serve the soles of Your
feet, they must suffer continually.'
(29) The Supreme Lord said: 'Oh three-headed
one, I am satisfied with you, may your fear that
was raised by My fever leave you. For anyone
who remembers our conversation there will be no
reason to be afraid of you.'
(30) Thus being addressed the fever weapon of
Mahesvara bowed down to Acyuta and went away,
but Bana, riding his chariot, came forward with
the intent to fight Janardana. (31) Thereupon, oh
King, the demon with his thousand arms carrying
numerous weapons, fuming with anger, released
arrows at Him who Carries the Cakra. (32) As he
again and again was hurling weapons, the Su¬
preme Lord with the razor-sharp edge of His disc
cut off his arms like they were the branches of a
tree. (33) While Bana's arms were being severed,
the great lord Bhava [- of existence, Siva] ap¬
proached out of compassion for his devotee and
spoke to the Wielder of the Disc. (34) Sri Rudra
said: 'You alone are the Absolute Truth, the Light
of the Supreme hidden in the language of the Ab¬
solute [of the Veda]. They whose hearts are spot-
188 Snmad Bhagavatam - The Story of the Fortunate One
less can see You being as pure as the blue sky. (35-
36) The atmosphere is Your navel, the lire Your
face, the water Your semen, heaven Your head and
the directions are Your sense of hearing. The earth
is Your foot, the moon Your mind and the sun
Your sight. I am Your awareness of Self, the ocean
is Your abdomen and Indra is Your arm. Your good
self, with the plants as the hair on Your body, the
clouds as the hair on Your head, with Virinca as
Your intelligence, with the Prajapati as Your geni¬
tals and the religion as Your heart, are the Purusa
from whom all the worlds originated. (37) You, oh
unbounded glory, are present in this descent to
defend the dharma in favor of the Complete of the
Living Being [the universe] and we [demigods] all
manifest and develop, enlightened by You, the
seven worlds [see dvlpa]. (38) You are the Origi¬
nal Supreme Person without a second, the Tran¬
scendental, Self-manifesting Cause without a prior
cause, the Lord. Yet You, for the sake of the full
manifestation of Your qualities, come here as an
apparition of Your illusory potency [in different
lifeforms, gods and avataras ]. (39) Just as the sun
in its own shade [behind the clouds] is hidden
from sight and illumines the visible forms, You,
Almighty One, similarly self-luminous, are cov¬
ered by the modes of nature [by false ego] and
illumine the reality of the modes as also the beings
who have these qualities. (40) Those who, being
fully entangled in their respect for their children,
wife, a home and so on, in their intelligence are
bewildered by may a, [like drowning persons first]
rise to the surface [of the ocean of misery] and
[then] sink [to the bottom. See B.G. 9: 21]. (41)
Pitiful is the person who, by the grace of God hav¬
ing attained this human world, has no control over
his senses and is not willing to honor Your feet, for
he is someone who fools himself. (42) The mortal
being who, opposing [politically e.g.] because of
the sense-objects, rejects You, his True Self and
dear most Guide, is eating the poison and avoiding
the nectar. (43) I, Brahma as also the demigods
and the sages with a pure consciousness have sur¬
rendered themselves wholeheartedly to You, the
Master, the dear most Self. (44) Let us worship
You, the Godhead, the cause of the rise, the main¬
tenance and the demise of the Living Being that is
the Universe [jagat ], You who perfectly in peace
equipoised, are the unique, unequalled Friend,
True Self and worshipable Lord of all the worlds
and all the souls, the shelter to find liberation from
one's material existence. (45) This person [Bana]
is my favorite, my dearest follower whom I
awarded with fearlessness, oh Lord, please grant
him therefore Your grace, the way You were also
of mercy for the master of the Daityas [Prahlada].'
(46) The Supreme Lord said: 'We shall do what
you told us you would like, oh great lord, I fully
agree with your conclusion. (47) This son of Viro-
cana [Bali] will be spared by Me, for I granted
Prahlada the benediction that his descendants
would not be killed by Me [see 7.10: 21]. (48) His
arms were severed by Me in order to subdue his
pride and I destroyed his huge military force be¬
cause it had become a burden to the earth. (49)
The Asura left with four of his arms, will become
your principal associate, he will not age and be
immortal, he has nothing to fear on any account.'
(50) The Asura thus attaining freedom from fear,
bowed his head down to Krsna, brought the son of
Pradyumna and His wife and placed them on a
chariot. (51) Putting Him and His wife, orna¬
mented and with fine clothes, in front, He [Krsna]
with the permission of Siva left, being surrounded
by an aksauhiiu [a military division], (52) When
He entered His capital that was fully decorated
with flags, arches of victory and with its streets
and crossroads sprinkled, He was respectfully
welcomed by the people of the city, His relatives
and the twice-born souls, with the sounds of conch
shells, side drums and kettledrums. (53) For the
person who rises at dawn and remembers this vic¬
tory of Krsna in the battle with Sankara, there will
be no defeat.'
*: Here Srlla Visvanatha Cakravartl Thakura
quotes the following description of the Siva-jvara:
"The terrible Siva-jvara had three legs, three
heads, six arms and nine eyes. Showering ashes,
he resembled Yamaraja at the time of universal
annihilation."
Canto 10 189
Hoofdstuk 64
On Stealing from a Brahmin: King Nri-
ga a Chameleon
(1) The son of Vyasa said: 'One day [in their
youth], oh King, the Yadu boys Samba, Pra-
dyumna, Caru, Bhanu, Gada and others went to a
park to play. (2) Playing there for a long time they,
being thirsty, looked for water and discovered an
amazing creature in a dry well. (3) They saw there
a chameleon that was as big as a mountain and
with a mind filled with wonder they, moved by
compassion, tried to lift it up. (4) With straps of
leather and twisted ropes attached to it, the boys
failed to lift the creature out of the well and so
they reported it excitedly to Krsna. (5) The lotus¬
eyed Supreme Lord, the Maintainer of the Uni¬
verse, taking a look saw it and picked it easily up
with His left hand. (6) Being touched by the hand
of Uttamasloka, the chameleon form was immedi¬
ately given up for the one of a beautiful heavenly
being with a complexion of molten gold and
wonderful ornaments, clothes and garlands. (7)
Even though He was very well aware of what had
led to this situation, Mukunda asked, so that the
common man (also) could know: 'Who are you, oh
fortunate soul? Considering your excellent ap¬
pearance I dare say you are an exalted demigod!
(8) What action has brought you, oh good soul, in
this condition that you certainly did not deserve?
Please tell Us, eager to know, all about yourself -
that is to say, if you deem this the proper place to
speak about it.'
(9) Sri Suka said: 'The king thus being questioned
by Krsna whose forms are unlimited, with his
helmet as brilliant as the sun bowed down to
Madhava and addressed Him. (10) a said: 'I, the
ruler of man called Nrga [see 9.1: 11-12, 9.2: 17],
am a [grand-] son of Iksvaku, oh Master. Maybe
You have heard that I am counted among the men
of charity. (11) What would be
unknown to You, oh Master, oh
Witness of the Mind of all Be¬
ings whose vision is not im¬
peded by time? Nevertheless I
will speak as You wish. (12) I
have donated as many cows as
there are grains of sand on
earth, as there are stars in the
sky or as there are raindrops in
a shower of rain. (13) I gave
away dairy cows that were hon¬
estly acquired, that were young,
sweet, of beauty, brown and fair
and endowed with many other
qualities, together with their
calves, with gold on their horns,
silver on their hooves and
adorned with fine fabrics and
garlands. (14-15) I, of pious
works and performing worship
with fire sacrifices, was of char¬
ity and gave ornaments to truth-
loving, young and talented
brahmins with families in need,
who were known for their aus¬
terity and vast knowledge of the
Vedas and who had good quali-
190 Snmad Bhagavatam - The Story of the Fortunate One
ties and a good character. I donated cows, land,
gold, houses, horses and elephants, marriageable
girls with maidservants, sesame seeds, silver, bed¬
ding and clothing, jewels, furniture and chariots.
(16) Unknowingly I gave a cow owned by a cer¬
tain first class dvija [a brahmin not accepting gifts
anymore, see 7.11] away to another twice-born
soul. Having wandered off, the cow had mingled
with my herd. (17) As the cow was led away she
was spotted by her master who said: 'She is mine!'
But he who had accepted the gift said thereupon:
'Nrga gave this one to me!'
(18) The two learned ones arguing in defense of
their own interest said to me: 'You sir, as a giver
have been a thief!' Hearing this I was dumbstruck.
(19-20) Thus being embarrassed in respect of my
religious duty, I begged the two men of learning:
'Please give me this one cow and I will give you a
hundred thousand of the best quality in return!
Please you both, have mercy with your servant. 1
did not know what I was doing. Save me from the
danger of falling down into a dirty hell!' (21) 'I do
not want that at all, oh King!' the owner said and
went away.
'I am not interested in all those other cows', the
other one said and left.
(22) After this had happened 1 was by the mes¬
sengers of Yamaraja taken to his abode and there,
oh God of Gods, oh Master of the Universe, ques¬
tioned by the Lord of Death and Retribution [as
follows, see also 5.26: 6, 6.1: 31 and 6.3]. (23) 'Do
you first want to face the consequences of your
bad deeds, oh King, or those of your good deeds?
As for your unlimited deeds of charity, I see a
splendid world.'
(24) I thus said: 'Let me first experience my bad
deeds, oh Godhead.' He then said: 'Then fall!' and
as I was falling, oh Master, I saw myself as a cha¬
meleon! (25) Being Your servant generous to¬
wards the brahmins and hankering for Your pres¬
ence, oh Kesava, not even today the memory of
You has left me [see also 5.8: 28]. (26) Oh Al¬
mighty One, how can You now in person be visi¬
ble to me, You, the Supreme Soul, upon whom the
masters of yoga within their spotless hearts medi¬
tate through the eye of the scriptures? How, oh
Adhoksaja, can I, whose intelligence was blinded
by severe troubles, now be able to perceive You?
Is that not reserved for those whose material life in
this world has ended? (27-28) Oh God of Gods,
Master of the Universe, Lord of the Cows and
Supreme Personality! Oh Path Laid out for Man,
Master of the Senses, Grace of the Verses, oh You
Infallible and Undiminishing One! Please permit
me to leave for the world of the gods, oh Krsna,
oh Master, may, wherever I reside, my mind take
to the shelter of Your feet! (29) My obeisances
unto You, the Source of All Beings, the Absolute
of the Truth and the Possessor of Unlimited Poten¬
cies. I offer You, Krsna [*], the son of Vasudeva,
the Lord of all forms of yoga, my respects.'
(30) Thus having spoken and having circumam¬
bulated Him he, after touching Krsna's feet with
his crown, received permission to leave and
boarded, for all humans to see, a most excellent
celestial chariot. (31) Krsna, the Supreme Lord,
the son of DevakI, the God and Soul of Dharma
devoted to the brahmins, addressed His personal
associates and was as follows of instruction for the
royalty: (32) 'If even for someone, who is of a
greater potency than lire, the smallest amount of
property that he consumes [steals or denies] of a
brahmin, is difficult to enjoy, what then to say of
kings who think they are the Lord Himself? (33)
The hdldhala poison [that was churned with
Mandara] I do not consider real poison because
there was a remedy for it [namely Siva, see 8.7].
That what belongs to a brahmin though, I call real
poison [when it is misappropriated], for that has
no antidote in the world. (34) Poison destroys the
one who ingests it and fire is extinguished with
water, but the fire that burns with the kindling
wood of the belongings of a brahmin burns one's
community down to the ground. (35) When one
enjoys a brahmin's property without his permis¬
sion, that will destroy three of one's generations
[in a family line see **], but when one enjoys it
with force by means of an external power [as by
governmental actions or by corporate interests],
ten previous and ten subsequent generations will
be affected [with a contamination of one's honor,
Canto 10 191
*: In the Mahabharata (Udyoga-parva 71.4), is
stated to the name of Krsna: "The word krs is the
attractive feature of the Lord's existence, and na
means 'spiritual pleasure.' When the verb krs is
added to na, it becomes Krsna, which indicates the
Absolute Truth."
**: According to Srlla SrTdhara SvamT, does tri¬
pur usa , the Sanskrit term used here, refer to one¬
self, one's sons and one's grandsons.
Hoofdstuk 65
Lord Balarama in Vrindavana and the
Stream Divided
(1) Sri Suka said: 'O best of the Kurus, the Su¬
preme Lord Balarama mounted [one day] His
chariot eager to see His friends and traveled to
Nanda's cowherd village. (2) By the gopas and
gopTs, who for a long time had missed Him in¬
deed, was Rama embraced and offering His re¬
spects to His parents was He joyfully greeted with
prayers: (3) 'O descendant of Dasarha, please al¬
ways protect us together with Your younger
brother, the Lord of the Universe', and saying this
see also 9.8]. (36) Members of the royal class, do,
blinded by royal opulence [see also B.G. 1: 44],
not foresee their downfall into hell, when they
childishly covet the property of a good natured
brahmin. (37-38) Those kings and other members
of the royal family who, failing in their control,
usuiped the share of a brahmin, will for as many
years be cooked in the hell called Kumbhlpaka
[5.26: 13], as there were particles of dust touched
by the teardrops of generous brahmins who, for
the sake of their beloved ones, had to cry over the
means of support that were stolen from them. (39)
He who deprives a brahmin of his livelihood,
whether it was provided by oneself or someone
else, will for sixty thousand years be born as a
worm in feces. (40) May I never acquire the
wealth belonging to a brahmin. They who desire
such a thing are short-lived and will be defeated.
They will lose their kingdom and turn into horrify¬
ing snakes. (41) Dear followers, do not be inimical
towards a man of learning, not even when he has
committed a sin. Whether he strikes you physi¬
cally time and again or curses you, you should
always honor him. (42) The way 1 always take
care to bow down to persons of learning, all of
you should be of the same respect. He who acts
otherwise, qualifies for being punished by Me.
(43) The property taken away from a brahmin
leads to the down¬
fall of the taker,
even done un¬
knowingly. Just
like we saw it
happen to the per¬
son of Nrga with
the brahmin's
cow.'
(44) After thus
having exhorted
the residents of
Dvaraka, the Su¬
preme Lord Mu-
kunda, the Puri¬
fier of All Worlds,
entered His pal¬
ace.'
192 Snmad Bhagavatam - The Story of the Fortunate One
pulling Him close on their laps embraced they
Him wetting Him with the water from their eyes.
(4-6) Next He headed for the elderly cowherds
whom He, taking their hands, greeted with smiles.
After having offered Him a comfortable seat so
that He could rest a bit and such, gathered they,
who had dedicated their all and everything to the
service of their lotus-eyed Krsna, around Him and
asked they Him, with voices faltering of their love,
questions relating to the welfare of their beloved
ones. (7) 'O Balarama are all our relatives well?
Do all of You, wives, children and all, still re¬
member us, oh Rama? (8) To our fortune was the
sinful Kamsa killed and were our relatives freed;
thank God found they shelter in a fortress
[Dvaraka] and were our enemies killed and con¬
quered!' (9) Honored to see Rama in their midst
asked the gopTs with a smile: 'Is Krsna, the darling
of the city women, living happily? (10) Does He
still think of His folk, His [foster] father and His
mother; will He ever come to visit His mother
Himself and does He with His mighty arms re¬
member our enduring service? (11-12) For His
sake have we, oh Lord, detached ourselves from
those who are so difficult to give up: our mothers,
fathers, brothers, husbands, children and sisters,
oh descendant of Dasarha. With Him suddenly
rejecting us and leaving, has He broken with the
friendship, but what woman wouldn't believe in
Him now she's again being addressed? (13) In
what way could those smart city women put faith
in the words of Him who so easily has His heart
elsewhere and breaks off the contact? They are
mistaken about His eloquence and nice smiles be¬
cause they factually are motivated by lust! (14)
But why would we dilate about Him any longer,
oh gopTs, let's talk about other things; if He wants
to pass His time without us, will we do likewise
[in trying to live without Him being present. See
also 10.47: 47].'
(15) Thus speaking of the laughter, the conversa¬
tions, the attractive glances and remembering the
gait and the loving embrace of Sauri, the women
cried. (16) Sankarsana, the Supreme Lord, being
an expert in different kinds of conciliation, con¬
soled them with Krsna's confidential messages that
touched their hearts. (17) Rama then resided there
for the two months of Madhu and Madhava [the
first two of the vernal equinox], during which He
also during the nights brought [amorous] delight
to the gopTs [see also 10.15: 8]. (18) In a grove
near the Yamuna [known as Sflrama-ghatta] with
by the wind carried the fragrance of kumuda
[night-blooming] lotuses, enjoyed He it, bathing in
the light of the full moon, to be served by the
many women. (19) Sent by Varuna flowed from
the hollow of a tree the divine [intoxicating spirit]
VarunT that with its aroma made the entire forest
even more fragrant. (20) Balarama, smelling the
fragrance of that honey flow carried over by the
wind, sought the place where it could be found
and drank from it together with the women. (21)
Kettledrums resounded in the sky, the Gandharvas
with joy rained down flowers and the sages
praised Rama for His heroic deeds. (22) As the
singers of heaven sang the glory enjoyed He,
beautified by the circle of young women, just like
Indra's bull elephant in a herd of females. (23)
With His pastimes being sung by the women wan¬
dered Halayudha [Balarama as 'armed with the
plow'] through the forest inebriated with his eyes
heavy of the intoxication.
(24-25) With flowers, with one earring, mad with
joy and carrying His VaijayantI garland and with
His smiling, lotus like face covered by beads of
perspiration like it were snowflakes, called He for
the Yamuna with the puipose to play in the water,
but when the river thereupon ignored His drunken
words, was she by Him angrily with the tip of His
plow dragged because she didn't come: (26) 'You
sinful one do not come, being called by Me, and
because you, in disrespect of Me, are moving
about as you like, will I, dividing you with My
plow in a hundred little streams, make you come!'
(27) Yamuna thus chided, afraid fallen at His feet,
oh King, spoke trembling to the Yadu descendant
the words [*]: (28) 'Rama, Rama, oh mighty
armed one, what do I know about the prowess of
You by whose single portion [of Sesa] the earth is
sustained, oh Master of the Universe? (29) Please,
oh Lord Supreme, let me go, I have surrendered, I
wasn't aware of Your status as the Supreme Per¬
sonality, oh Soul of the Universe so compassionate
with Your devotees!'
Canto 10 193
(30) Thus entreated released Balarama, the Su¬
preme Lord, the Yamuna and then submerged
Himself with the women in the water like He was
the king of the elephants with his wives. (31) Hav¬
ing played as He wanted emerging from the water
presented Kanti ['the female beauty, the brightness
of the moon', a name of LaksmI] Him a set of blue
garments, most valuable ornaments and a splendid
necklace. (32) Dressing up with the blue clothes
and putting on the golden necklace appeared He,
excellently ornamented and anointed, as resplen¬
dent as great lord Indra's elephant. (33) Even to¬
day are, oh King, the currents of the Yamuna the
way they are drawn by Balarama in His unlimited
potency, seen as evidence of His prowess. (34)
Thus passed for Rama, who in His mind was en¬
chanted by the exquisite women of the cow-
community, all the nights that He enjoyed in
Vraja, like a single one.'
*: The parampara comments: 'According to Srlla
Jlva GosvamI, the goddess who appeared before
Lord Balarama is an expansion of Srlmatl Kalindl,
one of Lord Krsna's queens in Dvaraka. Srlla Jlva
GosvamI calls her a "shadow" of Kalindl, and
Srlla Visvanatha CakravartI confirms that she is an
expansion of Kalindl, not Kalindl herself. Srlla
Jlva GosvamI also gives evidence from Sri Hari-
vamsa - in the statement pratyuvacarnava-vadhum
- that Goddess Yamuna is the wife of the ocean.
The Hari-vamsa therefore also refers to her as
Sagarangana.'
Hoofdstuk 66
The False Vasudeva Paundraka and His
Son Consumed by Their Own Fire
(1) Sri Suka said: 'After Balarama had left for
Nanda's cowherd village, oh King, the ruler of
Karusa [called Paundraka] who foolishly thought
'I am Vasudeva', sent a messenger to Krsna. (2)
People childishly had suggested: 'You are
Vasudeva, the Supreme Lord who has descended
as the Master of the Universe!' and so he thought
of himself as the Infallible One. (3) Like a boy of
194 Snmad Bhagavatam - The Story of the Fortunate One
little intelligence who by kids was appointed king,
he being silly, sent a messenger to Krsna who re¬
sided in Dvaraka, to Him whose ways are inscru¬
table. (4) The envoy arriving in Dvaraka, relayed
in the royal assembly to Krsna Almighty with the
Lotus petal Eyes, the message of his king: (5) 'I
am the one and only Vasudeva and no one else. 1
have descended to this world with the puipose of
showing mercy to the living beings, You however,
have to give up Your false claim on that title! (6)
Oh Satvata, give up my symbols that You carry
out of ignorance. You better come to me for shel¬
ter! If You do not, then give me battle instead.'
(7) Sri Suka said: 'Hearing that boasting of the
stupid Paundraka, the members of the assembly
headed by Ugrasena laughed out loud.
(8) The Supreme Lord, after the jok¬
ing was done, said to the messenger:
'I will hurl at you, oh fool, the sym¬
bols you so boast about. (9) You will
be the shelter of dogs, you ignoramus,
when you lie dead with that face of
yours covered by flocking herons,
vultures and vatas.'
(10) Thus being addressed the mes¬
senger conveyed that insulting reply
in full detail to his master. Krsna with
His chariot rode to the vicinity of
KasI [Varanasi]. (11) As soon as the
mighty warrior Paundraka noticed
His preparations for battle, he ap¬
peared from the city joined by two
aksauhims. (12-14) He was followed
by his friend the king of KasI who
covered his back with three
aksauhims. Oh King, Krsna saw
Paundraka complete with a conch, a
disc, a sword and a club, a Samga
bow, a Srlvatsa mark and other sym¬
bols, including a Kaustubha gem and
the decoration of a garland of forest
flowers. Wearing a pair of fine silken
yellow garments and carrying Garuda
in his banner, he wore a valuable
crown and had ornamented himself
with gleaming, shark-shaped earrings.
(15) The sight of him dressed up as
His spitting image, like he was an actor on a stage,
made the Lord laugh heartily. (16) The enemies
attacked the Lord with tridents, clubs and bludg¬
eons, pikes, blades, barbed missiles, lances,
swords, axes and arrows. (17) Krsna however,
with His club, sword, disc and arrows, fiercely
tormented the military force of elephants, chariots,
horses and infantry of Paundraka and the king of
KasI, like He was the fire at the end of the age
tormenting the different kinds of living beings.
(18) The battlefield, strewn with the chariots,
horses, elephants, bipeds, mules and camels cut to
pieces by His disc, shone like the horrible play¬
ground of the Lord of the Ghosts [Bhutapati, or
Siva], who pleases the wise therewith. (19) Sauri
then said to Paundraka: 'Those weapons you men-
Canto 10 195
tioned by mouth of your messenger, 1 will now
release at you. (20) 1 will force you to renounce
My name and everything that you falsely assumed,
oh fool! And today I will turn to you for shelter [as
you wanted], when I do not wish to fight you
(21) Thus deriding him, He drove Paundraka out
of his chariot with His sharp arrows and with His
disc lopped off his head, just like Indra with his
thunderbolt splits a mountain top. (22) So too He
with His arrows severed the head of the king of
KasI from his body, sending it flying into KasI-
puri like the wind transporting the flower-cup of a
lotus. (23) Thus having killed both the envious
Paundraka and his friend, the Lord entered
Dvaraka where He was honored by the Siddhas
[the perfected souls] who recited His nectarean
stories. (24) By assuming the personal form of the
Supreme Lord and [thus] constantly meditating
upon Him, oh King, he [Paundraka] had destroyed
all his material ties and became fully immersed in
Him [viz. Krsna conscious, also see sdrupya]. (25)
Seeing the head with the earrings that had landed
near the palace gate, the people wondered: 'Whose
head would this be?' (26) Recognizing it as the
head of the king, the ruler of KasI, his queens, his
sons, his other relatives and the citizens loudly
cried: 'Alas master, oh master, oh King, we are
killed!' (27-28) His son named Sudaksina exe¬
cuted the funeral rites for his father, reflected and
decided: 'In order to avenge my father I will kill
my father's murderer'. And thus 'the excellence of
charity', with great attention together with the
priests prayed to Mahesvara [Lord Siva], (29) At
[the holy place of] Avimukta the great lord, being
satisfied, offered him the choice of a benediction.
He asked the mighty demigod for the benediction
of a means to slay the One who had killed his fa¬
ther. (30-31) [Siva said:] 'Be together with the
brahmins and the leading priest of service to the
daksina [southern] fire following an abhicdra
['hurting'] ritual. It is a ritual used against an en¬
emy of the brahmins. That ritual fire together with
the Pramathas [Siva's attendants, see also 10.63: 6]
will fulfill your desire.' Thus being instructed he
observed the vows in order to harm Krsna. (32-33)
Thereupon from the fire of the altar pit rose an
impressive most horrendous figure with a tuft of
hair, beard and mustache red like molten copper,
hot radiating cinders of eyes, terrible teeth and a
harsh face with arched and furrowed eyebrows.
With his tongue licking the corners of his mouth,
he was naked waving with a blazing trident [see
also 4.5: 3 and 6.9: 12]. (34) With legs as big as
palm trees shaking the earth he, accompanied by
ghosts, ran to Dvaraka while setting fire to all the
directions. (35) Seeing the [creature risen from
the] abhicdra fire approaching, all the residents of
Dvaraka were struck with fear, just like animals
facing a forest fire. (36) Frightened they upset ran
to the Supreme Personality of Godhead who at the
royal court was playing a game of dice [and said
to Him]: 'Save us, oh Lord of the Three Worlds,
save us from the fire burning down the city!'
(37) Hearing the despondency of the people and
seeing how upset His own men were, Saranya, the
Protector, laughed loudly and said: 'Do not be
afraid of this, I will protect you!'
(38) The Almighty Lord, everyone's Witness
within and without, understood that the creature
came from Mahesvara and then, in order to put an
end to him, sent off the cakra that He always car¬
ries with Him. (39) This weapon of Krsna, the Su-
darsana cakra, that like a million suns was blazing
with an effulgence like the fire at the end of the
universe, tormented with its heat both the sky, the
heavens, the earth in its ten directions and the fire
[of the demon; see also 9.4: 46], (40) Frustrated by
the power of the weapon of Him with the Disc in
His Hand, the fire that was created turned around,
oh King. In its deference it from all sides closed in
on Varanasi and burned to death Sudaksina and all
his priests. He [finally] was consumed by the
abhicdra[- fire] that he had created himself. (41)
The cakra of Visnu directly thereafter in pursuit
entered Varanasi with its gateways and watchtow-
ers and its many raised porches, assembly halls,
market places, warehouses and the buildings hous¬
ing the elephants, horses, chariots and grains. (42)
Having burned all of Varanasi to ashes, Visnu's
Sudarsana disc returned to the side of Krsna, He
whose actions are effortless. (43) Any mortal be¬
ing who in full attention recounts or hears this he¬
roic pastime of the Supreme Lord Praised in the
Verses will be released from all sins.'
196 Snmad Bhagavatam - The Story of the Fortunate One
His body shone as magnificently as an elephant in
rut. (11) The mischievous tree-dweller climbed on
a branch and presented himself by shaking the tree
and crying out frantically. (12) Seeing his impu¬
dence Baladeva's consorts laughed out loud. The
women in for some fun at first thought little of it.
(13) The ape ridiculed them with odd gestures of
his eyebrows and such and showed them while
Rama was watching, his bare behind right in front
of them. (14-15) Balarama, the best of all launch¬
ers, angrily threw a rock at him, but the rascal ape
made fun of Him dodging it, seized the jar of liq¬
uor and further aggravated Him. Wickedly laugh¬
ing he broke the jar and pulled at the ladies'
clothes. Full of false pride about his power, he
thus with his insults offended the Strong One. (16)
Faced with the rudeness and the ravage this terror
Hoofdstuk 67
Balarama Slays the Ape Dvivida
(1) The honorable king said: 'I wish to hear more
about Balarama, the Unlimited and Immeasurable
Lord whose activities are so amazing. What else
did He do?'
(2) Sri Suka said: 'There was a certain ape named
Dvivida ['the two-faced one'], a friend of Naraka
[or Bhaumasura, see 10.59]. He was the mighty
brother of Mainda and an advisor of SugrTva [the
monkey-chief, see also 9.10: 32, *]. (3) In order to
avenge his friend [who was killed by
Krsna] this ape wreaked havoc by set¬
ting fire to the cities, villages, mines
and cowherd communities of the king¬
dom. (4) Sometimes he tore loose
rocks and devastated with them all re¬
gions, especially the province of
Anarta where the Lord resided who
had killed his friend. (5) Then again he
stood in the middle of the ocean and,
with a force of ten thousand elephants,
with his arms churned the ocean water,
thus flooding the coastal regions. (6)
At the asramas of the exalted seers he
wickedly broke down the trees and
fouled the sacrificial fires with urine
and stool. (7) In a mountain valley he,
like a wasp hiding an insect, brutally
threw men and women in caves that he
sealed with large boulders. (8) Thus
ravaging the lands and [even] defiling
women of standing he, [one day] heard
very sweet singing originating from
the mountain named Raivataka and
went hither. (9-10) There he saw
Balarama the Lord of the Yadus who,
most attractive in all His limbs and
wearing a lotus garland, was posi¬
tioned in the midst of a bevy of
women. Intoxicated from drinking
varum [see also 10.65: 19] He rolled
with His eyes and was singing, while
Canto 10 197
created all around, He full of anger determined to
kill the enemy took up His club and plow. (17)
The mighty Dvivida did that also. He uprooted a
sala tree with one hand, ran towards Balarama and
struck Him on the head with it. (18) But as it de¬
scended on His head Sankarsana unperturbed like
a mountain, with His great strength took hold of it
and struck back with His Sunanda [His club], (19-
21) Hit on his skull by the club the ape, with the
resulting downpour of blood, looked as nice as a
mountain red of oxide. Ignoring the blow he next
charged in his turn, again violently uprooting and
stripping another tree, but Balarama now really
getting angry smashed it into a hundred pieces,
just as He did with yet another one that by the ape
was taken up in great fury. (22) Time and again
being beaten by the Supreme Lord, he thus raging
with everywhere uprooting the forest, stripped it
of all its trees. (23) Frustrated about it he there¬
upon released a hail of stones over Baladeva, but
the Wielder of the Club pulverized them all with
ease. (24) With both his arms as big as palm trees,
the champion of the apes clenching his lists, at¬
tacked the Son of RohinI and beat Him on the
chest. (25) The Great Lord of the Yadus thereupon
threw aside His club and plow and hammered with
His hands him furiously on the collarbone so that
Dvivida vomited blood and came down. (26) Be¬
cause of the fall he made, the mountain with all its
cliffs and trees shook, oh tiger among the Kurus,
just like a boat tossed about in the water by the
wind. (27) 'Jaya!', 'All glories!' and 'Excellent!',
the enlightened souls, the perfected ones and the
great sages residing in heaven exclaimed and
poured down a shower of flowers.
(28) Thus having finished Dvivida who wreaked
havoc in the world, the Supreme Lord upon enter¬
ing the city was glorified by the people singing
hymns.'
*: According to Srlla Jlva GosvamI, the Mainda
and Dvivida mentioned in this verse are empow¬
ered expansions of the same Ramayana deities,
who as residents of Lord Ramacandra's Vaikuntha
domain fell down because of an offense against
Laksmana. Srlla Visvanatha CakravartI compares
the fall out of bad association with Naraka, made
by Dvivida and Mainda - whom he considers eter¬
nally liberated devotees - to that of Jaya and Vi-
jaya.
Hoofdstuk 68
The Marriage of Samba and the Kuru
City Dragged Trembling of His Anger
(1) Sri Suka said: 'Oh King, the daughter of
Duryodhana named Laksmana was by Samba
['with the mother'], the son of Jambavatl who was
always victorious in battle, abducted from her
svayamvara. (2) The Kauravas became angry and
said: 'How ill-behaved this boy is, insulting us
with his by force taking the maiden against her
will. (3) Arrest him who is so undisciplined. What
can the Vrsnis do against it? By our grace they
enjoy the land that we gave them! (4) When the
Vrsnis find out that their son has been captured,
they will come here. Then we will break their
pride so that they will find peace, just as the senses
do when they are firmly controlled.'
(5) Having said this Kama, Sala, BhQri, Yajnaketu
[or BhOrisrava] and Duryodhana, with the permis¬
sion of the eldest Kuru [BhTsma], set out to fight
Samba. (6) The moment the great warrior Samba
saw the followers of Dhrtarastra rushing at him, he
took up his splendid bow and singlehandedly
stood his ground like a lion. (7) Determined to
capture him, they who were headed by Kama
filled with anger said: 'You there stop, stand and
fight!', upon which the bowmen, getting in front of
him, showered him with arrows. (8) He, the de¬
scendant of the Yadus, oh best of the Kurus, un¬
justly attacked by the Kurus [all against one],
could, as the son of the Inconceivable One
[Krsna], not accept that any more than a lion
would tolerate an attack from lower animals. (9-
10) Twanging his wonderful bow, the hero all by
himself, in one move, pierced the six warriors of
Kama in their chariots with as many arrows. Four
arrows he employed for each team of four horses
and one arrow for each its charioteer and warrior.
For that feat of arms he thereupon was honored by
the great bowmen. (11) But then four of them
198 Snmad Bhagavatam - The Story of the Fortunate One
pierced his horses, one pierced his charioteer and
one split his bow. Thus they drove him out of his
chariot. (12) Now that the Kurus in the fight had
gotten the young boy out of his chariot, they tied
him up with difficulty and returned, victoriously
with their girl, to their city.
(13) Hearing from Narada Muni about this, oh
King, [the Yadus] got very angry with the Kurus
[see also 10.49: 27] and, on the command of
Ugrasena, prepared for war. (14-15) But
Balarama, He who purifies the Age of Quarrel
[Kali-yuga], calmed down the Vrsni heroes who
already had put on their armor, for he did not wish
a quarrel between the Vrsnis and the Kurus. On
His chariot that shone like the sun, going to Hast-
inapura, He, surrounded by the brahmins and the
elders of the family, looked like the moon sur¬
rounded by the seven planets [then known, see
also 5.22], (16) After reaching Hastinapura,
Balarama remained outside in a park and sent
Uddhava ahead to find out what Dhrtarastra had in
mind. (17) According to the rules offering his re¬
spects to the son of Ambika [Dhrtarastra], to
Bhlsma and Drona, Bahlika and Duryodhana, he
informed them that Balarama had arrived. (18)
Extremely pleased to hear that He, Balarama, their
Dearest Friend had arrived, they all, after duly
having paid Uddhava their respects, went to meet
Him with auspicious offerings in their hands. (19)
Meeting Balarama they, as was proper, presented
cows and water to welcome Him. They who knew
about His [true] power bowed down their heads to
Him. (20) Asking each other whether their rela¬
tives were hale and hearty, Balarama next straight
from His heart spoke the words: (21) 'After with
undivided attention having taken notice of what
Ugrasena our master, the ruler of the rulers of the
earth, asks of you, you without delay should act
accordingly. [He tells you:] (22) As for now I have
tolerated that you in defiance of the rules, with the
many of you have defeated and tied up but a single
man who did respect the codes [of war], for I wish
to keep the unity among my relatives... .'
(23) Hearing the words of Baladeva that befitting
His power were filled with potency, courage and
strength, the Kauravas answered angrily: (24)
'Look how wondrously inescapable Time moves
on. That what is a shoe now wants to step on a
head that is ornamented with a crown! (25) These
Vrsnis who are connected to us by marital ties,
share with us our beds, seats and meals. We
treated them as equals and gave them their
thrones. (26) Because we looked the other way,
they could enjoy the yak-tail fan, the conch shell,
the white sunshade, the crown, the throne and the
royal bed [compare 10.60: 10-20]. (27) The Yadus
no longer should be allowed to carry the divine
insignia of kings. Those symbols work as much to
the disadvantage of the giver [that we are] as when
one gives nectar to a snake! The Yadus now as¬
suming the command could prosper through our
grace. They have lost all shame! (28) How would
even Indra dare to appropriate what was not
Canto 10 199
granted by Bhisma, Drona, Arjuna or the other
Kurus? It is like a sheep claiming a lion's kill!'
(29) The son of Vyasa said: 'Oh best of the
Bharatas, the low men intoxicated by their birth,
relations and the opulence that gave them their
status, thus used these harsh words against
Balarama and then entered their city. (30) Faced
with the bad character of the Kurus and hearing
their unbecoming words, the Infallible Lord be¬
came angry and then said, while He repeatedly
laughed and not bothered to present Himself
nicely: (31) 'Given the big mouth these impudent,
dishonest people have to their various passions,
they clearly do not aim at peace. They apparently
need to be pacified by corporeal punishment, like
animals that one has to beat with a stick! (32-33)
Oh, looking for peace with these people, I have
come here, after tactfully having calmed the Yadus
who boiled with anger, as also Krsna who was
mad. And those very same dull-headed people ad¬
dicted to quarreling, now full of conceit, in their
wickedness of not respecting Him - Me thus -,
have the audacity to use harsh words! (34) And
Ugrasena would not be fit to command the Bhojas,
Vrsnis and Andhakas, while Sakra ['the powerful
one' or Indra] and other rulers follow his orders??
(35) And He [Krsna], sitting in Sudharma [the
heavenly council-hall], thanks to whom the
parijata tree is enjoyed that was brought down
from the immortals [see 10.59: 38-39], not even
He would deserve an elevated seat??? (36) He, the
Ruler of the Complete Whole, whose two feet are
worshiped by the Goddess of Fortune herself, He,
truly the Lord of Sri, would not even be worth the
paraphernalia of a human king?!?! (37) He of
whom all the exalted rulers of the world hold the
dust of His lotus like feet on their helmet, the feet
that constitute the place of worship of all holy
places and of whom Brahma, Siva and also I, next
to the goddess, as portions of a portion, also con¬
stantly carry the dust with care... where would His
royal throne stand?????! (38) The Vrsnis may en¬
joy whatever small piece of land granted to them
by the Kurus and... We would be the so-called
shoes, while the Kurus would be the head?!!!?
(39) Ah those proud madmen intoxicated by their
would-be power of rule..., which man in command
can tolerate their inconsistent, dismal drivel? (40)
Today I will rid the earth of the Kauravas!', and
speaking thus He enraged took His plow and rose
up as if He would set fire to the three worlds.
* n
Tq%s%»i|g|
W
v5b
200 Snmad Bhagavatam - The Story of the Fortunate One
(41) With the tip of His plow He infuriated pulled
up the city of Hastinapura and dragged her along
with the intention to throw her into the Ganges.
(42-43) When the Kauravas saw how the city,
about to fall in the Ganges, being dragged tumbled
about like a raft, they got very agitated and, in or¬
der to save their lives, together with their families
went to the Master for shelter. Led by Laksmana
and Samba they folded their hands: (44) 'Rama, oh
Balarama, oh Foundation of Everything
[Akhiladhara], we the infatuated, who poor of un¬
derstanding do not know Your Majesty, beg You to
forgive us our offense. (45) You alone are the
unique, original cause of the generation, continua¬
tion and reuniting [of this universe]. Oh Lord, one
says that the worlds are the playthings You play
with. (46) You, oh Unlimited One, playfully carry
on Your head the globe of the earth, oh Thousand¬
headed One [see also 5.25] and when the creation
ends, You, the One Without a Second, withdraw
the universe into Your body, remain alone and lie
down [see also 6.16: 29-64], (47) Your anger is
meant for the instruction of everyone, oh Bha-
gavan, Sustainer of the Mode of Goodness. It is
not there out of hatred or envy, but is there for the
purpose of maintaining and protecting the living
being. (48) We bow down to you, oh Soul of All
Beings, oh Holder of [the symbols of] All Ener¬
gies, oh Inexhaustible One and Maker of the Uni¬
verse, our obeisances for You whom we sought for
shelter.'
A /
(49) Sri Suka said: 'Lord Bala being propitiated by
the surrendered souls in distress because of their
trembling place of refuge, thus being satisfied re¬
lieved them of their fear by the words: 'Do not be
afraid.' (50-51) As a dowry for his daughter,
Duryodhana as a loving father gave away twelve
hundred sixty-year-old elephants and hundred and
twenty thousand horses, sixty thousand golden
chariots shining like the sun and a thousand maid¬
servants with jeweled lockets around their necks.
(52) The Supreme Lord, the chief of the Satvatas,
accepted all of that and then departed together
with His son and daughter-in-law, being bid fare¬
well by His well-wishers. (53) After entering His
city and having met the relatives who carried Him,
the Wielder of the Plow, in their hearts, He in the
midst of the assembly of the Yadu leaders related
everything that had passed between Him and the
Kurus. (54) And truly, even today this city shows
the signs of Balarama's prowess. It can be seen
down by the Ganges where it is being prominently
elevated to the south.'
Hoofdstuk 69
Narada Muni's Vision of Krsna in His
Household Affairs
(1-6) Sri Suka said: 'Hearing that Lord Krsna had
killed Naraka [see 10.59] and that He alone had
married so many women, Narada wanted to see
that with his own eyes [and thought]: 'How won¬
derful it is that He with a single body is married to
that many women, at the same time in sixteen
thousand separate residences being alone with
each of them.' Thus eager to take a look the sage
of the gods came to Dvaraka, the place so flowery
with its parks and pleasure gardens resounding
with the noise of flocks of birds and swarms of
bees. Blooming blue lotuses [indlvaras], day¬
blooming ones [ambhojas], white esculent ones
[kahlaras], moonlight-blooming lotuses [kumudas]
and water lilies [utpalas] filled the lakes where the
sounds were heard of swans and cranes. There
were nine hundred thousand palatial mansions
embellished with crystal glass, silver and great
emeralds, that were splendidly furnished with gold
and jewels. The city was systematically planned
with many avenues, roads, intersections and
squares, assembly houses and charming temples
for the gods. Its paths and courtyards, shopping
streets and patios were all sprinkled with water
while the sun was warded off by banners that
waved from the flagpoles. (7-8) In the city there
was an opulent quarter honored by all the local
authorities. Tvasta [the architect Visvakarma], had
there for the Lord [who resided there], in full ex¬
hibited his talents by making the sixteen thousand
residences for Sauri's wives as beautiful as he
could. Narada entered one of the great palaces. (9-
12) The building was supported by coral pillars
that were excellently decorated with vaidQrya
['cat-eye' gemstone]. The walls were covered with
Canto 10 201
sapphires and the spotless floors shone every¬
where. It was built with canopies that by Tvasta
were constructed with hangings of pearls and had
seats and beds made of ivory that were decorated
with the finest jewels. There were well-dressed,
adorned maidservants with lockets around their
necks and finely clad men with turbans and armor,
jewels and earrings. Many gem-studded lamps
dispelled with their light the darkness and on the
carved eaves my best, the peacocks danced, crying
loudly taking the aguru smoke they saw curling
upwards from the latticed windows for a cloud.
(13) Inside, the man of learning saw the Lord of
the Satvatas together with His wife who fanned
Him with a yak-tail fan with a golden handle. She
in her turn was every instant supported by a thou¬
sand maidservants equal to her in personal quali¬
ties, beauty, youth and fine dress. (14) The Su¬
preme Lord, the best defender of all dharma, no¬
ticing him, immediately rose from Sri's couch and
offered him His own seat while bowing down with
joined palms. (15) Even though He was the Su¬
preme Guru of the Living Being, He washed his
feet and took that water on His head. He as the
master of all saintly souls justly carries the tran¬
scendental name of 'the Well-wisher of the Brah¬
mins' [Brahmanya deva] because one by dint of
the holy shrine of His feet finds full purification
[see also the stories of the Ganges flowing from
His feet. 5.17 & 9.9]. (16) Having been of full
worship for the devarsi as was prescribed by the
scriptures, He, the Greatest Sage, the Original
Narayana, the friend of Nara, conversed with him
in weighed words that were as sweet as nectar and
asked: 'Oh Master, oh Fortunate One, what may
We do for you?'
(17) Sri Narada said: 'It is not that surprising that
You show friendship for all people, oh Almighty
Ruler of All the Worlds who subdues the envious
ones. We very well know that You who are univer¬
sally praised, out of Your own will have descended
for the highest good of the continuation and the
protection of the Living Being [*]. (18) Having
seen Your two feet, that for Your devotees are the
path of liberation upon which Lord Brahma and
202 Snmad Bhagavatam - The Story of the Fortunate One
the other gods of unfathomable intelligence medi¬
tate in the heart and which for those, who are
fallen in the well of a material existence, are the
shelter for deliverance, I ask for Your blessing to
remember You so that I during my travels may
constantly think of You
(19) Narada my best, thereupon entered another
residence of a wife of Krsna, with the wish to
know the mystical power of illusion [yogamaya\
of the Master of All Masters of Yoga. (20-22) And
there he saw Him also. He was playing a game of
dice with His beloved and Uddhava. He stood up
for him, honored him with transcendental devotion
and seated him etc., asking him - as if He did not
know: 'When has your good self arrived? How can
those [householders] who are not so fulfilled like
Us, do what should be done for those [sannyasTs]
who are fully satisfied [within]? Anyway, please
tell Us, oh brahmin, how We can make a success
of this birth.' But Narada who was astonished,
stood up, said nothing and went to another palace.
(23) And there he saw Govinda cuddling His small
children. Next in another palace, he saw Him pre¬
paring for a bath. (24) In one place he saw Him
offering oblations, elsewhere he saw Him wor¬
shiping the five sacrificial fires [see maha-yajnas ]
with the obligatory rituals, then again He was
feeding brahmins and in yet another place He was
eating the remnants [of sacrifices]. (25) Some¬
where He was of sunset-worship while controlling
His speech with reciting the mantra [for it, see
GayatrT and japa ] and elsewhere He moved about
with His sword and shield in areas of practice.
(26) Here the Elder Brother of Gada rode horses,
elephants and chariots and there He was lying on
His sofa being praised by bards. (27) This place
He was consulting with advisers, Uddhava and
others and that place He was engaged sporting in
the water surrounded by dancing girls and other
women. (28) Somewhere He donated excellent,
well ornamented cows to brahmins and elsewhere
He listened to the auspicious classical stories
[Purdnas ] and epic histories [Itihasas]. (29)
Uaughing and joking with His beloved in this
mansion, He elsewhere practiced the religion
[dharma], the economy [artha\ and the [regulation
of] physical lusts [kama, see also purusarthas].
(30) Sitting alone in one place to meditate on the
Original Person Transcendental to Material Na¬
ture, He in another place rendered menial service
to the elders, serving them attentively with things
they liked. (31) Planning for war with certain peo¬
ple here, and there again making peace, Kesava
together with Balarama elsewhere minded the wel¬
fare of the pious souls. (32) [He saw Him] arrang¬
ing opulent weddings for daughters and sons in
accordance with the vidhi, at the right time, with
wives and husbands compatible to them. (33) [He
saw] the people astonished to witness the grand
celebrations in which the Master of the Masters of
Yoga sent away from home His children and wel¬
comed in-laws in the family. (34) With elaborate
sacrifices in worship of all the gods being busy at
one place, He was at another place of dharma in
civil service arranging for wells, parks and monas¬
teries and such. (35) For a hunting expedition He
somewhere was mounting a horse from SindhI
while He elsewhere, surrounded by the most val¬
orous Yadus, was killing the animals to be offered
in sacrifice [see **]. (36) At another place the
Yoga master was moving about in disguise in the
city and in other homes, eager to find out what the
mentalities of the different people were. (37)
Narada almost laughed about that what of His yo-
gamaya, of assuming the human role, had un¬
folded before his eyes and said to Hrslkesa: (38)
'From the service delivered at Your feet the
knowledge could rise of Your mystical potencies,
potencies that even for the great mystics are hard
to envision, oh Ford of Yoga, oh Supreme Soul.
(39) Permit me to follow You in humility, oh God¬
head, I will wander about the [fourteen] worlds
that are flooded with Your glory and loudly sing
about Your pastimes that purify all the worlds.'
(40) The Supreme Ford said: 'Oh brahmin, I am
the spokesman of the dharma and its performer. I
am also the sanctioner of dharma as I teach it to
the world. Do not be bewildered acknowledging it
my son [when I set an example].'
(41) Sri Suka said: 'He [Narada] thus saw [as no
one else could see ***] Him present in one and the
same form in all the palaces where He performed
the spiritual principles of dharma that purify the
householders. (42) After repeatedly having wit¬
nessed Krsna's unlimited prowess in the elaborate
Canto 10 203
manifestation of His yogamaya, the seer filled
with wonder stood amazed. (43) With [his wit¬
nessing of] the artha, kama and dharma [civil du¬
ties of household life, see also 7.14], thus by Lord
Krsna's faithful heart thoroughly honored, he sat¬
isfied went away with Him constantly in his mind.
(44) Narayana who for the welfare of everyone
had manifested His potencies my dear, thus fol¬
lowing the path of human existence, enjoyed the
shy affectionate glances and satisfied laughter of
His sixteen thousand most excellent women. (45)
Anyone, oh dear King, who chants, listens or ap¬
preciates [to read about] the unequaled activities
performed by the Lord in this world, by Him who
is the cause of the generation, continuation and
dissolution of the universe, will become devoted
to the Supreme Lord who constitutes the path of
liberation.'
*: The parampara adds here: 'As pointed out by
Srlla Visvanatha CakravartI, all living beings are
in fact servants of the Lord. The acarya quotes the
following verse from the Padma Purana to eluci¬
date:
a-karenocyate visnuh
srTr u-karena kathyate
ma-kdras tu tayor dasah
panca-virhsah prakTrtitah
"[In the mantra AUM] the letter a signifies Lord
Visnu, the letter u signifies the goddess Sri, and
the letter m refers to their servant, who is the
twenty-fifth element." The twenty-fifth element is
the jiva, the living being. Every living being is a
servant of the Lord, and the Lord is the true friend
of every living being. Thus even when the Lord
chastises envious persons like Jarasandha, such
punishment amounts to real friendship, since both
the Lord's chastisement and His blessing are for
the benefit of the living being.
**: Even though this activity for the common peo¬
ple and the brahmins is forbidden by the vidhi rule
of daya for the sake of being compassionate with
all living beings, it is in certain cases allowed to
kill animals in Vedic society. Srlla Prabhupada
comments: "According to Vedic regulations, the
ksatriyas were allowed to kill prescribed animals
on certain occasions, either to maintain peace in
the forests or to offer the animals in the sacrificial
fire. Ksatriyas are allowed to practice this killing
art because they have to kill their enemies merci¬
lessly to maintain peace in society." [see also e.g.
4: 26, 7.15, 10.1: 4, 10.56: 13 and 10.58: 13-16],
***: The parampara adds to this: 'As stated in text
2 of this chapter, all the Lord's activities in the
many palaces were performed by the Lord's single
spiritual form (ekena vapusa), which manifested
in many places at once. This vision was revealed
to Narada because of his desire to see it and the
Lord's desire to show it to him. Srlla Visvanatha
CakravartI points out that the other residents of
Dvaraka could see Krsna only in the particular
part of the city they themselves occupied, and not
anywhere else, even if they would sometimes go
to another precinct on some business. Thus the
Lord gave a special view of His pastimes to His
beloved devotee Narada Muni.'
Hoofdstuk 70
Krsna's Routines, Troubles and Narada
Pays Another Visit
(1) Sri Suka said: At the break of dawn the crow¬
ing roosters were cursed by the wives of the Sweet
Lord who, with the arms of their husband [the One
Yogamaya Lord in Many] around their neck, were
disturbed over the [consequent] separation. (2)
The birds awakened from their sleep by the bees
in the breeze of the parijata trees, woke up Krsna
with their noisy singing like they were the poets at
the court. (3) But Vaidarbhl [RukminI] did not like
that most auspicious time of the day because she
then would have to miss the embrace of her be¬
loved [Krsna], (4-5) Madhava rose during the
brahma-muhurta [the hour before sunrise],
touched water and cleared His mind to meditate
upon the unequaled, exclusive, self-luminous Self
beyond all dullness of matter. This True Self dis¬
pels, infallible as it is, by its [His] own nature per¬
petually the impurity and gives the joy of exis¬
tence. It is known as the Brahman that, with its
[His] energies, constitutes the cause of the creation
204 Snmad Bhagavatam - The Story of the Fortunate One
and the destruction of this universe [see also 3.29:
31 & 36-37, B.G. 7: 5 & 6 and *]. (6) After ac¬
cording to the vidhi having bathed in pure water,
He, the most truthful One, first dressing in lower
and upper garments, performed the entire se¬
quence of the worship at dawn and such and then,
after offering oblations in the fire, quietly control¬
ling His speech, chanted the Vedic mantra [the
GayatrT, see also **]. (7-9) He faithful to His own
nature in worship of the rising sun propitiated His
own expansions. With due respect for the gods, the
sages and forefathers, His elders and the ones of
learning, He donated day after day many, many
good-natured cows with gold on their horns, silver
on their hooves and pearl necklaces around their
necks, cows that were rich with milk and had
given birth to one calf only. Nicely caparisoned
they were presented to the learned brahmins to¬
gether with linen, deerskins, sesame seeds and
ornaments [see also ***]. (10) Paying His respects
to the cows, the men of learning, the godly souls,
the elders, the spiritual teachers and to all living
beings who were but expansions of Himself, He
[giving darsan], laid His
hand on all [persons and]
auspicious matters. (11)
He, the very ornament of
society, decorated Himself
with the clothes, divine
garlands, fragrant pastes
and jewelry that befitted
Him. (12) He cared for
both the ghee [used in the
sacrifices] and the mirror
and attended to the cows,
the bulls, the twice-born
souls, the gods and the
objects of desire. He pro¬
vided gifts to the satisfac¬
tion of all societal classes
living in the city and in the
palace and welcomed His
ministers responding to all
their needs in full. (13)
After first having distrib¬
uted garlands, betel nut
and sandalwood paste to
the learned ones, [and
then] to His friends, His
ministers and His wives, He next would take His
own share. (14) His driver, who by then had
brought His supremely wonderful chariot yoked
with the horses Sugrlva and so on [see 10.53: 5],
stood bowing before Him. (15) Holding the hand
of the charioteer He then together with Satyaki
and Uddhava mounted the chariot like He was the
sun rising over the mountains in the east. (16)
With difficulty leaving the women behind in the
palace who looked at Him with shy and loving
glances, He departed, displaying a smile that
seized their minds. (17) Awaited by all the Vrsnis
He entered the assembly hall named Sudharma
[see also 10.50: 54] that for those who enter, fights
the six waves [of material life], my dear [see sat-
urmi]. (18) The Almighty One, the Best of the
Yadus seated there high on His throne in the midst
of the Yadus who were the lions among men, illu¬
minated all the quarters with His effulgence that
shone like the moon in the sky surrounded by the
stars. (19) There were jesters, oh King, who served
the Almighty One with various forms of amuse¬
ment, professional entertainers [like magicians]
Canto 10 205
and women who dancing energetically were of
service. (20) They danced to the sounds of vTnas,
mrdangas and muraja- drums, flutes, cymbals and
conches, while the bards, storytellers and panegy¬
rists sang and offered praise. (21) Some brahmins
sitting there continually recited Vedic mantras
while others recounted stories about kings from
the past famed for their piety.
(22) Some day a person arrived, oh King, who
was never seen there before. Announced by the
doorkeepers he was given access to the Fortunate
One. (23) After his reverence before Krsna, the
Supreme Lordship, he with joined palms submit¬
ted that [a certain number of] kings were suffering
because they were being held captive by
Jarasandha. (24) During a conquest of all the di¬
rections by him, those kings had been captured
who had not accepted him in complete subservi¬
ence. They - about twenty thousand of them - were
forcibly detained in the fortress of Girivraja. (25)
The kings had sent the message: 'Krsna, oh Krsna,
oh immeasurable Soul, oh You who takes away the
fear of the surrendered souls. We being so differ¬
ent in mentality, afraid as we are in our material
existence, have come to You for shelter! (26) The
whole world delighting in misconduct is bewil¬
dered about the duties out here to be of one's own
worship for You according to Your [varnasrama]
command. May there be the obeisances unto You,
the Ever Vigilant ['unblinking eye of Time'] who
all of a sudden [at the time of one's death] cuts off
that headstrong hope for longevity in this life. (27)
You, the predominating authority of this universe,
have descended together with Your expansion
[Balarama] in order to protect the saintly and to
subdue the wicked. We would not know, oh Lord,
how anyone transgressing Your law [like
Jarasandha] or anyone else by his own creativity
[like us] could achieve such a thing. (28) With the
burden of this mortal frame carried by us with a
constant fear, our happiness is like the conditional
happiness of kings, oh Lord, that is [as ephemeral]
as a dream. When we reject the happiness of the
soul that is obtained by selfless service unto You,
we have to suffer the greatest misery with Your
bewildering material reality of may a out here. (29)
Therefore, oh Goodness whose two feet remove
the sorrow, please release us, the surrendered
souls, from the fetters of karma formed by the
king named Magadha. Like the king of the ani¬
mals capturing sheep, he all by himself wielding
the prowess of a ten thousand mad elephants, has
imprisoned us in His palace. (30) Eighteen times
[facing him] You [seventeen times] raised Your
cakra and crushed him. Only once he managed to
defeat You in battle when You, confiding in Your
unlimited power, were absorbed in human affairs
[see 10.50: 41 & 10.52: 7]. And now he filled with
pride torments us, Your subjects, oh Unconquer¬
able One. Please rectify that!' (31) The messenger
said: 'Those who are held captive by Jarasandha
thus hanker to see You in their surrender to the
base of Your feet. Please bestow Your welfare on
these poor souls!'
(32) Sri Suka said: 'After the envoy of the kings
thus had spoken, the supreme rsi [Narada] ap¬
peared who with his yellowish mass of matted
locks had an effulgence like that of the sun. (33)
As soon as the Supreme Lord Krsna, the Supreme
Controller of the controllers of all the worlds, saw
him, He together with His followers and the mem¬
bers of the assembly gladdened stood up and bow¬
ing His head proved His respects. (34) After the
muni had accepted a seat, He pleased him with
worship according to the rules and spoke next the
truthful, pleasing words: (35) 'It is a fact that the
three worlds today are completely freed from all
fear, for that is the quality of you, the great and
fortunate soul traveling the worlds. (36) Within the
three worlds created by the Lord there is nothing
you do not know, let us therefore hear from you
what the plans of the Pandavas are.'
✓
(37) Sri Narada said: 'I often witnessed [the dif¬
ferent appearances of] Your inscrutable mdya, oh
Almighty One, oh Bewilderer of [even] the Crea¬
tor of the Universe [see 10.14], It does not amaze
me, oh All-encompassing One, that You, being
covered by Your own energies, are moving among
the created beings like a lire with its light covered.
(38) Who is able to properly understand the pur¬
pose of You who by Your material energy creates
and withdraws this universe [that for its beings is]
manifested to exist in relation to You [to experi¬
ence the essence]. My obeisances for You whose
nature is inconceivable. (39) For the individual
206 Snmad Bhagavatam - The Story of the Fortunate One
You? (44) The spotless reputation of You
that is expanding in all directions, is pro¬
claimed in heaven, in the lower regions and
on earth, oh Bringer of Good Fortune to All
the Worlds. In the form of the water wash¬
ing from Your feet that purifies the entire
universe, that grace is called the [river]
MandakinI in the divine spheres, the Bho-
gavatl in the lower worlds and the Ganges
here on earth.'
(45) Sri Suka said: 'When His supporters
[the Yadus] did not agree with this proposi¬
tion [for a Rajasuya] because they desired
the defeat [of Jarasandha], Kesava with a
smile and a charming use of words ad¬
dressed His servant Uddhava. (46) The
Fortunate One said: 'You, as the apple of
Our eye and Our well-wishing friend, from
that position know perfectly well what ex¬
pression would be of use in this regard.
Please tell Us what should be done, We
have full faith in you and will do what you
say.'
(47) With that request from his Maintainer
who acted as if He, the all-knowing One,
was puzzled, Uddhava humbly accepting
the order on his head, gave a reply.'
soul in samsara, who knows no liberation from
the trouble that the material body brings, He lights
His torch of fame through the pastimes of His
avataras. You, that Lord, I approach for shelter.
(40) I will nonetheless tell You, oh Highest Truth
who imitates the human ways, what Your devotee
the king [Yudhisthira], the son of Your father's
sister, intends to do. (41) The king, the son of
Pandu desires the sovereignty and wants to per¬
form for Your sake the greatest sacrifice that is
called the Rajasuya. Can You please give Your
blessing to this? (42) Oh Lord, that best of all sac¬
rifices will be attended by all the enlightened and
likewise souls eager to see You, as also by all the
kings of victory and glory. (43) When the dregs of
society find purification from just hearing about,
chanting and meditating on You, the Full Manifes¬
tation of the Absolute, what may then be expected
in case of those who [factually may] see and touch
*: Concerning the matter of Brahman relating to
the person of Krsna the parampara adds: 'One
who is favored by the Lord's internal potency can
understand the nature of the Absolute Truth [or
Brahman]; this understanding is called Krsna con¬
sciousness.'
**: According to Srldhara SvamI Lord Krsna, be¬
fore sunrise first offering oblations and then doing
the mantra, in this would follow the disciplic suc¬
cession of Kanva Muni [mentioned in 9.20],
***: With the M.W. dictionary confirming to the
term badva used here the meaning of 'a great
number' Srldhara SvamI quotes several Vedic
scriptures to show that in the context of the Vedic
ritual, a badva here refers to 13.084 cows and fur¬
ther gives evidence that the usual practice for great
Canto 10 207
saintly kings in previous ages was to give away
107 such badva, or groups of 13.084 cows. Thus
the total number of cows given in this sacrifice,
known as Mancara, could have amounted to 14
lakhs, or 1.400.000.
Hoofdstuk 71
The Lord Travels to Indraprastha on
the Advice of Uddhava
(1) Sri Suka said: 'The gifted Uddhava hearing
what thus was stated by the devarsi, spoke with
understanding for the stance taken by Krsna and
the royal assembly. (2) Sri Uddhava said: 'Oh
Lord, You should do what the rsi said and assist
Your cousin who wants to perform the sacrifice.
You should also protect those [kings] who seek
their refuge. (3) Since the Rajasuya sacrifice
should be performed by someone who gained the
upper hand in all directions, oh Almighty One,
You to my opinion will serve both the purposes [of
the sacrifice and the protection] when you triumph
over the son of Jara. (4) This way releasing the
imprisoned kings, there will be a great advantage
for us as also glory for You, oh Govinda. (5) He
[Jarasandha] is a king as strong as a thousand ele¬
phants and cannot be defeated by other men in
power, save for Bhlma who is equally strong. (6)
He can only be defeated chariot-to-chariot, not
when he is together with a hundred aksauhinls.
Devoted as he is to the brahminical, he will also
never refuse what the men of learning ask from
him. (7) Bhlma visiting him wearing the dress of a
brahmin, must beg for charity and without hesita¬
tion kill him in a one-to-one fight in Your pres¬
ence. (8) Hiranyagarbha ['the one of the golden
light' or Brahma] and Sarva [he who kills by the
arrow, Siva, see 7.10: 67] are but the instruments,
in universal creation and annihilation, of the Su¬
preme Lord of the Universe, of You in the form of
formless Time. (9) The godly wives of the [im¬
prisoned] kings sing in their homes about Your
spotless deeds. They sing about You killing their
enemy and delivering them. They sing about You
just as the gopTs do [missing You, see 10.31] and
the lord of the elephants [Gajendra did being cap¬
tured see 8.3], just as the daughter of Janaka [Slta]
did [for Ramacandra, see 9.10] and Your parents
[prayed for Your grace being imprisoned by
Kariisa, see 10.3], just as the sages do upon having
obtained Your shelter [see e.g. 9.5] as also we now
do singing about You. (10) The killing of
Jarasandha, oh Krsna, will surely bring us an im¬
mense advantage, namely the consequent excel¬
lence [of the kings] as also the sacrifice favored by
You.'
(11) Sri Suka said: 'The words Uddhava thus
spoke, in every way auspicious and infallible, oh
King, were by the devarsi, the Yadu elders and
also by Krsna praised in response. (12) The Al¬
mighty Supreme Lord, the son of DevakI, took
leave from the ones He owed respect [following
the human ways] and next ordered His servants
Daruka, Jaitra and others to prepare for His depar¬
ture. (13) He assembled His wives, sons and lug¬
gage, said goodbye to Sankarsana [Balarama] and
the Yadu king [Ugrasena], oh killer of the enemies
and then mounted His chariot brought by His
driver, from which the flag of Garuda waved. (14)
Then, surrounded by His chiefs and fierce guard,
chariots, elephants, infantry and cavalry - His per¬
sonal army - He moved out, with from all sides
the vibration of the sounds of mrdangas, bherT
horns, gomukha horns, kettledrums and conch
shells. (15) In golden palanquins carried by strong
men, Acyuta's wives along with their children well
guarded by soldiers with shields and swords in
their hands, followed their Husband clad in fine
clothes, ornamented and with perfumed oils and
garlands. (16) Next came the ornamented women
of the household and the courtesans on human
carriers, camels, bulls, buffalo, donkeys, mules,
bullock carts and she-elephants that [further] were
fully loaded with grass huts, blankets, clothing and
more items like that. (17) The huge army carrying
a choice of long flagpoles, banners, luxurious sun¬
shades, yak-tail fans, weapons, jewelry, helmets
and armor, appeared that day glittering and shin¬
ing in the rays of the sun. With the rumour of its
sounds it sounded like an ocean restless with tim-
ingilas and waves. (18) After having heard and
approved His plan, the muni [Narada], being hon¬
ored by the Lord of the Yadus and feeling happy
over his meeting with Mukunda, bowed down to
208 Snmad Bhagavatam - The Story of the Fortunate One
Him, placed Him in his heart and then left through
the sky. (19) In order to please him with His word
the messenger of the kings was told the following
by the Supreme Lord: 'Do not fear, oh envoy, I
wish you [and your kings] all good fortune. I will
see to it that the king of Magadha will be put to
death.'
(20) Thus being addressed the messenger de¬
parted and informed the kings in detail. And so
they, eager for their liberation, awaited the mo¬
ment they would meet Sauri. (21) The Lord travel¬
ing through Anarta [the region of Dvaraka],
Sauvlra [eastern Gujarat], Marudesa [the Ra¬
jasthan desert] and Vinasana [the district of Ku-
ruksetra], on his way passed [many]
hills, rivers, cities, villages, cow pas¬
tures and quarries. (22) After first
crossing the river Drsadvatl, Mukunda
next crossed the Sarasvatl, then passed
through the province of Pancala and
Matsya and finally reached Indrapras-
tha. (23) Hearing that He had arrived
whom one sees but rarely among hu¬
man beings, the one whose enemy still
had to be born [king Yudhisthira, in
order to welcome Him], joyfully came
out [of his city] surrounded by priests
and relatives. (24) With an abundance
of sounds of songs and instrumental
music and the vibration of hymns he
headed for Hrslkesa, as much filled
with reverence as the senses are tuned
to life. (25) The heart of the Pandava
seeing Lord Krsna after so long a time,
melted with affection whereupon he
embraced Him, his dear most friend,
over and over. (26) The ruler of man
closing the body of Mukunda, the shin¬
ing abode of Rama in his arms, found
all his ill-fortune destroyed and
achieved the highest bliss. In his ex¬
hilaration having tears in his eyes he
forgot the illusory affair of being em¬
bodied in the material world. (27)
Bhlma filled with joy embraced Him,
his maternal nephew and laughed out
of love with eyes brimming with tears.
And also from the eyes of the twins
[Nakula and Sahadeva] and of Kirltl ['he with the
helmet' or Arjuna] flowed profusely the tears as
they with pleasure embraced Acyuta, their dear
most friend. (28) After being embraced by Arjuna
and having received obeisances from the twins,
He, according to the etiquette, bowed before the
brahmins and the elders and honored [the rest of]
the honorable Kurus, Smjayas and Kaikayas. (29)
The bards, the chroniclers, the singers of heaven,
the eulogists and jesters with mrdangas, conches,
kettledrums, vTnds, small drums and gomukha
horns, all sang, danced and glorified with hymns
the Lotus-eyed one, as also did the brahmins. (30)
The Supreme Lord, the Crest Jewel of all Souls of
Pious Renown, thus being glorified by His well-
v5b
Canto 10 209
wishers around Him, entered the decorated city.
(31-32) In the city of the king of the Kurus He
saw, on the roads sprinkled with water that were
fragrant of the mada [the rut-liquid] of elephants,
colorful flags, gateways decorated with golden
pots full of water and young men and women all
clad in new apparel who wore ornaments, flower
garlands and had sandalwood on their bodies. In
each home lamps were lit and offerings of tribute
displayed. The smoke of incense drifted trough the
latticed windows and banners waved from the
rooftops that were adorned with golden domes
with large silver bases. (33) Hearing of the arrival
of Him who for the eyes of man is a reservoir to
drink from, the young women in order to witness
that, went onto the king's road. Thereby they im¬
mediately abandoned their households - or their
husbands in bed -, with [sometimes] in their ea¬
gerness, the knots in their hair and their dresses
loosened. (34) On that road very crowded with
elephants, horses, chariots and soldiers on foot,
they caught the sight of Krsna with His wives.
And while they embraced Him in their hearts, the
women who [because of the commotion] had
climbed onto the rooftops, scattered flowers and
prepared Him a heartfelt welcome with broadly
smiling glances. (35) Seeing Mukunda's wives on
the road like stars around the moon, the women
exclaimed: 'What have they done that the Fore¬
most of Men with but the small portion of His
glances and playful smiles grants their eyes the
[greatest] joy?' (36) Citizens here and there ap¬
proached Him with auspicious offerings in their
hands and the masters of the guilds, who had
banned their sins, performed worship for Krsna.
(37) As He entered the king's palace the members
of the royal household all approached in a hurry to
greet Mukunda filled with love and with blossom¬
ing eyes. (38) The moment Prtha [queen KuntI]
saw her brother's son, Krsna, the Controller of the
Three Worlds, she with a heart full of love to¬
gether with her daughter-in-law [DraupadI] rose
from her couch in order to embrace Him. (39) The
king brought Govinda, the Supreme God of All
Gods, to His quarters but, overwhelmed by his
great joy, he forgot what all had to be done to
honor Him with reverence. (40) Krsna, oh King,
performed His obeisances in respect of His aunt
and the elderly women, whereupon His sister
[Subhadra] and Krsna [DraupadI] bowed down to
Him. (41-42) Urged by her mother-in-law [KuntI]
Krsna [DraupadI] honored all Krsna's wives with
clothing, flower garlands and jewelry and such:
RukminI, Satyabhama, Bhadra, Jambavatl,
Kalindl, Mitravinda the descendant of Sibi, the
chaste NagnajitT as also the others who had come.
(43) The king of dharma [Yudhisthira] comforta¬
bly accommodated Janardana, His army, His ser¬
vants, ministers and His wives and saw to it that
they suffered no lack at any given moment. (44-
45) He stayed a couple of months because He
wanted to please the king and went, sporting with
Arjuna, surrounded by guards out riding in His
chariot. Together with Arjuna He satisfied the fire-
god by offering him the Khandava forest. Maya
[Danava, a demon] whom He had saved, then built
a celestial assembly hall for the king [in Hast-
inapura].'
Hoofdstuk 72
Jarasandha Ki lled by Bhlma and the
Kings Freed
(1-2) Sri Suka said: 'Yudhisthira one day sat in his
court surrounded by the sages, the nobles, the
popular personalities, the business men and his
brothers. With all the acaryas, the family, the eld¬
ers, his blood relatives, in-laws and friends listen¬
ing, he addressed Krsna saying the following. (3)
Sri Yudhisthira said: 'Oh Govinda, I wish to honor
Your different heroic deeds with the purifying sac¬
rifice that is the king of all fire sacrifices named
RajasOya. Please allow us to perform that sacri¬
fice, oh Master. (4) They who constantly, in full
service meditate upon and glorify Your slippers,
which cause the destruction of all inauspicious
things, find purification. They and not other per¬
sons, oh You whose navel is like a lotus, manage
by their prayers to put an end to their material ex¬
istence or else get, as far as they desire something,
the things done they want. (5) Therefore, oh God
of Gods, let the people see the power of serving
Your lotus feet in this world. Please, oh All-
powerful One, show them both the status of the
Kurus and the Srnjayas who are of worship and
210 Snmad Bhagavatam - The Story of the Fortunate One
the status of the ones who are not of worship. (6)
In Your mind of Absolute Truth there can be no
difference between 'mine en thine', for You are the
Soul of All Beings who, equal in Your vision, ex¬
perience the happiness within Yourself. Those who
properly serve You, You, just like the desire tree,
grant the desired results according to the service
rendered. There is no contradiction in this [cater¬
ing to desires].'
(7) The Supreme Lord said: 'There is nothing
wrong with your plan, oh King, following it all the
world will witness your auspicious fame, oh tor¬
mentor of the enemies! (8) For the sages, the fore¬
fathers, the gods and the friends, oh master of Us,
as also for all living beings, [the performance of]
this king of sacrifices [the literal meaning of
RajasOja] is desirable. (9) Bring the earth under
control by conquering all the kings, collect all the
necessities [for the ceremony], and [next] perform
the great sacrifice. (10) These brothers of yours,
oh King, were born as partial aspects of the demi¬
gods who rule the worlds [see family-tree], and I,
who am unconquerable for those not in control
with themselves, am conquered by you who are of
self-control. (11) No person, not even a demigod -
not to mention an earthly ruler -, can by his
strength, beauty, fame or riches in this world sub¬
due someone who is devoted to Me.'
a /
(12) Sri Suka said: 'The king with a face blossom¬
ing like a lotus, was pleased to hear the song [the
Gita] of the Supreme Lord. Energized by the po¬
tency of Visnu, he engaged his brothers in the
conquest of all the directions. (13) Fie sent Sa-
hadeva with the Srnjayas to the south, Nakula with
the Matsyas in the western direction, Arjuna with
the Kekayas to the north and Bhlma with the
Madrakas to the east. (14) The heroes, by their
personal strength subduing many kings, brought
him from everywhere an abundance of riches, be¬
cause for him, intent upon performing the sacri¬
fice, the enemy still had to be born, oh King. (15)
The king heard that Jarasandha was not defeated
and thought about it. The Original Person, the
Lord, then enlightened him on the means Uddhava
had mentioned [in 10.71: 2-10]. (16) And so
Bhlmasena, Arjuna and Krsna disguised as brah¬
mins together went to Girivraja my dear, where
the son of Brhadratha [Jarasandha] resided. (17)
Going to his residence at the hour appointed for
receiving [uninvited] guests, the nobles, appearing
as brahmins, begged with the religious house¬
holder who was of respect for the brahminical cul¬
ture: (18) 'Oh King, know us as guests in need
who have arrived from afar. We wish you all the
best. Please grant us all that we desire. (19) What
would for a patient person be intolerable, what
would for an impious person be impossible, what
would by a generous person not be donated and
who would exclude someone who has an equal
vision towards all? (20) He is reprehensible and
pitiable who, while being very well capable, with
the temporal body fails to acquire the lasting fame
glorified by the saints. (21) Many souls like
Hariscandra, Rantideva, Unchavrtti Mudgala, Sibi,
Bali, and the legendary pigeon with its hunter
[see*], attained the eternal [Soul] through the [for¬
saking of that what is] impermanent.'
(22) Sri Suka said: 'However, from their voices,
their physical stature and the bowstring marks on
their arms even, he [Jarasandha] recognized them
as nobles, as members of the family he had seen
before. (23) [He thought:] 'These relatives of the
royal class wearing the insignia of brahmins, I
should give whatever they demand, even some¬
thing as difficult to forsake as my own body. (24-
25) Is it not known of Bali that his spotless glory
spread wide in all directions, even though he was
brought down by Lord Visnu [Vamana] who, ap¬
pearing in the form of a twice-bom soul of Visnu,
a brahmin, wanted to take away Indra's opulence?
Knowingly the daitya king [Bali] gave away the
entire earth, despite the advise against it, that he
received [from his guru, see 8.19]. (26) Of what
use is it for someone from a ksatriya background,
to be alive but, with his perishable body, not en¬
deavor in favor of the greater glory of the brah¬
mins?' (27) With that mentality the generous soul
said to Krsna, Arjuna and Vrkodara ['wolf-belly'
or Bhlma]: 'Oh men of learning, I will give you
whatever you want, even if you ask for my own
head!'
(28) The Supreme Lord said: 'Please, oh high and
mighty King, accept the challenge to give us battle
in a one-to-one fight, if you deem that fit. We,
Canto 10 211
members of the royalty, have come here with the
wish to fight and do not want anything else. (29)
That is Bhlma the son of Prtha, the other one is his
brother Arjuna and know Me to be Krsna, their
maternal cousin, your enemy [see 10.50].'
(30) Thus being invited the king of Magadha
laughed loudly and said contemptuously: 'In that
case, I will give you battle, you fools! (31) But 1
will not light with You. Cowardly You, lacking in
strength in the battle, abandoned Your city
Mathura and left for a safe place in the ocean. (32)
As for this one, Arjuna, he is not old enough nor
very strong, he is no match for me and should not
be my opponent. Bhlma is the one equal in
strength to me.'
(33) Thus having spoken he gave Bhlma a large
club and went outside the city, himself taking up
another one. (34) Then opposing on the battle
ground, the two heroes stroke each other with their
lightning-bolt like clubs. The fight drove them to
mad fury. (35) Skillfully circling each other to the
left and the right, the fight appeared as beautiful as
of a couple of actors on a stage. (36) The clash of
their clubs swung against each other, oh King, re¬
sembled a crash of lightning or the clattering of
elephant tusks. (37) Infuriated vigorously lighting
like a couple of elephants, their clubs, which with
the rapid force of their arms were powerfully
swung against each other's shoulders, hips, feet,
hands, thighs and collarbones, were in the contact
smashed to pieces like they were some arka
branches. (38) With their clubs thus being ruined,
the two great heroes among men angrily pum-
meled each other with their iron-like lists. [And
also] the slapping of their hands sounded like ele¬
phants crashing into each other or as harsh claps
of thunder. (39) The fight of the two men striking
each other who were equally trained, just as strong
and of the same endurance, thus remained unde¬
cided and continued unabated, oh King [**]. (40)
Krsna who had knowledge about the birth and
death of the enemy and how he by Jar a was
brought to life [see 9.22: 8 and ***], then shared
His own power of thought with the son of Prtha.
(41) He whose Vision is Infallible had determined
the means to kill their enemy and demonstrated it
to Bhlma by tearing apart a twig for a sign. (42)
Understanding that, the immensely strong Bhlma,
the best of all fighters, seized his enemy by the
feet and threw him to the ground. (43) Standing
with his foot on top of one leg, he with both hands
took hold of the other one and tore, just like a
great elephant with a tree branch, him apart from
the anus upward. (44) The king's subjects then saw
him separated in two pieces with each one leg, one
thigh, one testicle, one hip, one backside, one
shoulder, one arm, one eye, one eyebrow and one
ear. (45) After the lord of Magadha had been killed
a great cry of lamentation rose, while Arjuna and
Acyuta both congratulated Bhlma and embraced
him. (46) The Unfathomable One Supreme Lord
212 Snmad Bhagavatam - The Story of the Fortunate One
and Sustainer of All Living Beings then freed the
kings who were imprisoned by the king of Ma-
gadha and crowned his son Sahadeva as the lord
and master of the Magadhas.'
*: The story goes that the pigeon and his mate
gave their own flesh to a hunter to prove their hos¬
pitality, and thus they were taken to heaven in a
celestial airplane. When the hunter understood
their situation in the mode of goodness, he also
became renounced, gave up hunting and went off
to perform severe austerities. Because he was
freed of all sins, was he, after his body burned to
death in a forest fire, elevated to heaven.
**: Some acaryas include the following two
verses in the text of this chapter, and Srlla
Prabhupada has also translated them in ' Krsna
evam tayor maha-raja
yudhyatoh sapta-vimsatih
dinani niragams tatra
suhrd-van nisi tisthatoh
ekada matuleyam vai
praha rajan vrkodarah
na sakto 'ham jarasandham
nirjetum yudhi madhava
"Thus, oh King, they continued to fight for
twenty-seven days. At the end of each day's fight¬
ing, both lived at night as friends in Jarasandha's
palace. Then on the twenty-eighth day, oh King,
Vrkodara [Bhlma] told his maternal cousin,
'Madhava, I cannot defeat Jarasandha in battle.' "
***: Srlla Prabhupada writes "Jarasandha was
bom in two different parts from two different
mothers. When his father saw that the baby was
useless, he threw the two parts in the forest, where
they were later found by a black-hearted witch
named Jara. She managed to join the two parts of
the baby from top to bottom. Knowing this, Lord
Krsna therefore also knew how to kill him."
*** Srlla Prabhupada writes "Jarasandha was born
in two different parts from two different mothers.
When his father saw that the baby was useless, he
threw the two parts in the forest, where they were
later found by a black-hearted witch named Jara.
She managed to join the two parts of the baby
from top to bottom. Knowing this, Lord Krsna
therefore also knew how to kill him."
Hoofdstuk 73
Lord Krsna Blesses the Liberated Kings
• • • o
A /
(1-6) Sri Suka said: 'The twenty thousand eight
hundred [kings] who in battle were defeated [by
Jarasandha] came out of the fortress of GiridronI
[the capital] being filthy and with dirty clothes.
Emaciated by hunger, with dried up faces and be¬
cause of their imprisonment being greatly weak¬
ened, they drank Him in with their eyes and ap¬
peared to be licking Him up with their tongues, to
be smelling Him with their nostrils and embracing
Him with their arms. For Him, dark grey like a
rain cloud, in yellow clothing, marked by the
Srlvatsa, with His four arms, charming eyes pink¬
ish as the whorl of a lotus, pleasant face and the
gleaming makara [seamonster shaped] earrings;
for Him with a lotus, a club, a conch shell and a
disc in His hands, adorned with a helmet, neck¬
lace, golden bracelets, a belt and armlets and with
the splendid, brilliant jewel and a forest flower
garland around His neck; for Him they, whose sins
were destroyed, bowed their heads down at His
feet. (7) And the same moment the kings with
joined palms praised the Master of the Senses with
their words, the weariness of their imprisonment
was dispelled by the ecstasy of seeing Krsna.
(8) The kings said: 'We offer You our obeisances,
oh God of the Gods, oh Lord of the Surrendered
Souls and Remover of Distress. Oh Inexhaustible
One, please, oh Krsna, save us who take refuge in
You in our despondency about this terrible mate¬
rial existence. (9) Oh MadhusOdana, we do not
want to blame the ruler of Magadha, oh Master,
for it is by Your grace, oh Almighty One, that the
kingdoms of the rulers of man [who defy You] fall
down. (10) Intoxicated by his wealth and power of
rule a king loses his self-restraint and does not
obtain the real benefit, because he, deluded by
Your maya, takes his temporary assets for perma¬
nent. (11) The same way a child takes a mirage for
Canto 10 213
a reservoir of water, those lacking in discrimina¬
tion take the illusory affair that is subject to trans¬
formation, for substantial. (12-13) We who in the
past, in our lusting about the wealth, were blinded
and quarreled with each other about ruling this
earth, have very mercilessly harassed our citizens,
oh Master and have with [You in the form of]
death standing before us, arrogantly disregarded
You. We, oh Krsna, have been forced to part with
our opulence and were hurt in our pride by Your
mercy in the form of the irresistible power of the
Time that moves so mysteriously. We beg You to
allow us to live in the remembrance of Your feet.
(14) We henceforth no longer hanker for a king¬
dom that, appearing like a mirage, must constantly
be served by the material body that is subjected to
demise and constitutes a source of
disease. Nor do we, oh Almighty One,
hanker for the fruits of pious work in
an hereafter that is so attractive to our
ears [compare B.G. 1: 32-35].
(15) Please instruct us in the means by
which we may remember Your lotus
feet, despite the fact that we cannot
stop returning over and over to this
world [see B.G. 8: 14], (16) Again and
again we offer our obeisances to
Krsna the son of Vasudeva, the Lord
and Supersoul of those who know to
surrender, to Govinda, the Destroyer
of the Distress.'
(17) Sri Suka said: 'The Supreme
Lord, the Giver of Shelter, in this
spirit being praised by the kings who
were freed from their bondage dear
King, mercifully spoke to them with
kind words. (18) The Supreme Lord
said: 'Oh Kings, I assure you, as from
now, as you wish, in you there will
rise a very firm devotion to Me, the
Self and Controller of All. (19) Your
resolve is a fortunate one, oh rulers,
for I see you truthfully speak about the
impudent infatuation with the opu¬
lence and power that drives mankind
to madness. (20) Haihaya [or
Kartavrryarjuna 9.15: 25], Nahusa
[9.18: 1-3], Vena [see 4.14], Ravana
[9.10], Naraka [or Bhauma 10.59: 2-3] and others
fell from their positions as gods, demons and men,
because they were intoxicated by the opulence.
(21) Understanding that this material body and
such have a beginning and an end, you, with [Ve-
dic] sacrifices being connected to Me in worship,
have the duty to protect your citizens in accor¬
dance with the dharma. (22) Engaged in begetting
generations of progeny and encountering the facts
of happiness and distress, birth and death, you
should fix your minds in My worship. (23) Neutral
in respect of the body and everything to it and
steadfast to the vows being satisfied within, you,
fully focussing your minds upon Me, will finally
reach Me, the Absolute of the Truth [compare
B.G. 4: 9; 8: 7; 9: 28; 12: 3-4].'
214 Snmad Bhagavatam - The Story of the Fortunate One
A ,
(24) Sri Suka said: 'Krsna, the Supreme Lord and
Controller of All the Worlds, who thus had in¬
structed the kings, then engaged menservants and
women to give them a bath. (25) Oh descendant of
Bharata, He took care that Sahadeva [Jarasandha's
son] served them with the clothing, ornaments,
garlands and sandalwood paste that befitted them.
(26) Properly bathed and well decorated they were
fed with excellent food and bestowed with various
pleasures worthy of kings, like betel nut etc.
(27) Honored by Mukunda the kings freed from
their distress shone splendidly with their gleaming
earrings, like they were the planets at the end of
the rainy season. (28) After assigning chariots to
them adorned with gold and jewels and pulled by
fine horses He, gratifying them with pleasing
words, sent them off to their kingdoms. (29) They
who thus by Krsna, the greatest of all personali¬
ties, were liberated from hardship, went away with
in their minds nothing but the deeds of Him, the
Lord of the Living Being that is the Universe. (30)
With their ministers and other associates they dis¬
cussed what the Supreme Personality had done
and then attentively carried out what the Lord had
instructed. (31) After having Jarasandha killed by
Bhlmasena, Kesava accepted worship from Sa¬
hadeva and departed accompanied by the two sons
of Prtha. (32) Arriving in Indraprastha they blew
the conch shells that previously had made the
enemies unhappy they defeated, but now brought
delight to their well-wishers. (33) The residents of
Indraprastha were pleased in their hearts to hear
that sound. They understood that Jarasandha was
put to rest and that the king [Yudhisthira] had
achieved his purpose. (34) Having offered the king
their obeisances, Arjuna, Bhlma and Janardana
recounted everything they had done. (35) The king
of dharma could not utter a word when he heard
that. In ecstasy over Krsna's mercy he shed tears
out of love.'
Hoofdstuk 74
The Rajasuya: Krsna Number One and
Sisupala Killed
(1) Sri Suka said: 'King Yudhisthira, thus hearing
about the death of Jarasandha and the display of
power of the almighty Krsna, was pleased about it
and addressed Him. (2) Sri Yudhisthira said: 'All
the spiritual masters, inhabitants, and great rulers
there are in the three worlds, carry the difficult to
obtain command [of You] on their heads. (3) That
You Yourself, the Lotus-eyed Lord, take directions
from by the day living people [like us] who con¬
sider themselves controllers, is, oh All-pervading
One, a great pretense [of you imitating our ways],
(4) The way it is with the movements of the sun,
the power of the One without a Second, the Abso¬
lute Truth, the Supersoul, does not increase nor
diminish by [His] activities [see B.G. 2: 40].
(5) Oh Madhava, the perverted animalistic mental¬
ity of making distinctions of 'I and mine' and 'you
and yours', is truly not Yours, oh Unconquerable
One, nor of Your bhaktas.'
(6) Sri Suka said: 'The son of Prtha thus having
spoken, chose at a proper time for the sacrifice,
with the permission of Krsna, the priests who were
suitable, brahmins who were Vedic experts: (7-
9) Dvaipayana [Vyasa], Bharadvaja, Sumantu,
Gotama, Asita, Vasistha, Cyavana, Kanva, Mai-
treya, Kavasa, Trita, Visvamitra, Vamadeva, Su-
mati, Jaimini, Kratu, Paila, Parasara, Garga,
Vaisampayana as also Atharva, Kasyapa,
Dhaumya, Rama of the Bhargavas [Parasurama],
Asuri, Vltihotra, Madhucchanda, Vlrasena and
Akrtavrana. (10-11) Also others were invited like
Drona, Bhlsma, Krpa, Dhrtarastra with his sons
and the highly intelligent Vidura. Kings with their
royal entourages, brahmins, ksatriyas, vaisyas and
sudras all came there eager to attend the sacrifice,
oh King. (12) The brahmins with golden plow¬
shares then furrowed the place for worshiping the
gods and inaugurated the king there according to
the injunctions. (13-15) The utensils were golden
like it had been in the past when Varuna was of
sacrifice [compare 9.2: 27], The rulers of the
worlds headed by Indra, including Brahma and
Siva, the perfected ones and the heavenly singers
with their entourage, the scholars, the great ser¬
pents [v.i.p.s, egos], the sages, the wealth keepers
and the wild men, the birds of heaven [see khaga ],
the mighty ones, the venerable souls and the
earthly kings as also the wives of the kings who
Canto 10 215
were invited, came from everywhere to the
RajasOya sacrifice which they, not surprised at all
[about all the wealth], deemed quite appropriate
for a devotee of Krsna. (16) The priests who were
as powerful as the gods, performed the Rajasuya
sacrifice for the great king as was Vedically pre¬
scribed, the way the demigods did it for Varuna.
(17) On the day set for extracting the soma juice,
the king properly with great attention worshiped
the sacrifices and the most exalted personalities
of the assembly. (18) The members of the assem¬
bly pondered over who of them should be honored
first, but could not arrive at a conclusion because
there were many [members who qualified]. Then
Sahadeva [the Pandava] spoke up: (19) 'Acyuta
deserves the supreme position, He is the Supreme
Lord, the leader of the Satvatas. He stands for all
the demigods as also the place, the
time and the paraphernalia and such.
(20-21) This universe as also the
great sacrificial performances, the
sacred fire, the oblations and the
incantations are founded upon Him.
The analytical perspective and the
science of yoga are aiming at Him.
He is the One and Only without a
second upon whom the living being
[the universe] is based, oh members
of the assembly. He is the Unborn
One relying on Himself only who
creates, maintains and destroys. (22)
His grace brings about the various
activities out here and because of
His grace the entire world endeavors
for the ideals characterized by re¬
ligiosity and such [the Purusarthas ].
(23) Therefore the greatest honor
should be given to Krsna, the Su¬
preme One. If we do that, we will be
honoring all living beings, ourselves
included. (24) It should be awarded
to Krsna, the Soul of all beings who
considers no one as separate from
Himself, to the Peaceful One Per¬
fectly Complete who for anyone
who wishes his love to be answered
constitutes the Unlimited [of an In¬
finite Return].'
(25) After Sahadeva well known with Krsna's
dignity thus had spoken, he fell silent whereupon
all the ones of excellence and truth who heard this,
filled with happiness said: 'This is excellent, very
fine!'
(26) Hearing the twice-born souls say this, the
king, pleased to know the heart of the assembly,
overwhelmed by love worshiped Hrslkesa in full.
(27-28) He washed His feet and took the water
that purifies the world on his head. Then he carried
it joyfully to his wife, his brothers, his ministers
and family. And as he with precious yellow silken
garments and jewelry honored Him, he could not
look straight at Him because of the tears that filled
his eyes. (29) Seeing Him honored this way all the
216 Snmad Bhagavatam - The Story of the Fortunate One
people with joined palms exclaimed: 'Obeisances
to You, all victory to You!' and saying this they
bowed down to Him and showered Him with
flowers.
(30) The son of Damaghosa [Sisupala, see 10.53]
hearing this, aroused by the descriptions of
Krsna's qualities, angrily rose from his seat wav¬
ing with his arms and said, indignantly addressing
the Fortunate One with harsh words, the following
in the middle of the assembly: (31) 'The Vedic
word of truth that Time is the unavoidable control¬
ler, has by this been proven, for even the intelli¬
gence of the elders could be led astray by the
words of a boy! (32) You all know best who would
be the most praiseworthy one! Please, oh leaders
of the assembly, pay no attention to the statements
of the boy that Krsna should be chosen to be hon¬
ored. (33-34) You overlook the leaders in the as¬
sembly who are the best among the wise, who are
dedicated to the Absolute Truth and are worshiped
by the rulers over the planet. They are men who by
spiritual understanding, austerity, Vedic knowl¬
edge and vows eradicated their impurities. How
can a cowherd who is a disgrace to His family,
deserve it to be worshiped? He deserves it no
more than a crow deserves the sacred rice cake!
(35) How can He who, engaging of His own ac¬
cord, acts outside the bounds of all religious du¬
ties, devoid of kula [a proper upbringing] varna
[vocational propriety] and asrama [sense of duty
according to one's age], thus missing the qualities,
deserve it to be worshiped? (36) With His [Yadu-
]dynasty cursed by Yayati [see 9.18: 40-44], being
ostracized by well-behaved persons [see 10.52: 9]
and wantonly addicted to drinking [e.g. 10.67: 9-
10], how can such a one deserve the worship? (37)
Abandoning the lands [of Mathura] graced by the
brahmin sages, He with His associates took to a
fortress in the sea [10.50: 49] where the brahmini-
cal order is not observed [10.57: 30] and where
they as thieves cause the people a lot of trouble
[e.g. 10.61].'
Canto 10 217
(38) The Supreme Lord did not say a word to him
who, using such and more harsh words, had lost
all his chances. He kept silent like a lion to a
jackal's cry. (39) Hearing that intolerable criticism,
the members of the assembly covered their ears
and walked away while angrily cursing the king of
Cedi. (40) A person who does not leave the place
where the Supreme Lord or His devotee is criti¬
cized, loses his pious credit and will fall down.
(41) Then the sons of Pandu as also the Matsyas,
Kaikayas and Srnjayas stood up infuriated with
raised weapons, prepared to kill Sisupala. (42)
Sisupala, oh scion of Bharata, thereupon un¬
daunted took up his sword and shield and chal¬
lenged with insults the kings in the assembly who
were the proponents of Krsna. (43) The Supreme
Lord at that point stood up and stopped His devo¬
tees. Displeased He attacked His enemy with His
sharp-edged disc and severed his head from his
trunk. (44) With Sisupala being killed a tumultu¬
ous uproar rose from the audience. The kings sid¬
ing with him feared for their lives and fled away.
(45) Right before the eyes of everyone alive, from
the body of Sisupala a light rose that entered
Krsna like it was a meteor falling from the sky to
the earth [see also 10.12: 33], (46) Throughout
three lifetimes he had been obsessed with this
mentality [of enmity] and thus meditating he [now
finally] attained Oneness with Him [B.G. 4: 9, see
also 10.12: 33]. It is indeed so that one's attitude is
the cause of one's rebirth [see B.G. 8: 6 & Jaya
and Vijaya], (47) The emperor rewarded the
priests and the members of the assembly abun¬
dantly with gifts, respecting them all properly ac¬
cording to the scriptural injunctions and next per¬
formed the avabhrtha ceremony [of washing him¬
self and the utensils to conclude the sacrifice]. (48)
Krsna, the Master of all Yoga Masters, saw to it
that the great sacrifice of the king was concluded
and stayed, on the request of His well-wishers, a
couple of months more [in Indraprastha]. (49) The
son of DevakI, Isvara, then took leave from the
king - who did not like that - and together with His
wives and ministers went back to His city. (50)
The story of the two Vaikuntha residents who be¬
cause of a curse of the sages [the Kumaras] had to
take birth repeatedly, I have related to you in great
detail [see 3.16], (51) When King Yudhisthira
bathed at the avabhrtha of the RajasOja, he in the
midst of the brahmins and ksatriyas shone as bril¬
liant as the king of the demigods. (52) All the
gods, human beings and travelers of the sky [the
lesser gods, the Pramathas], being honored by the
king, happily returned to their domains, full of
praise for Krsna and the sacrifice. (53) [All were
happy], except for the sinful Duryodhana who was
the pest of the Kuril dynasty and the personifica¬
tion of the Age of Quarrel. To face the flourishing
opulence of the Pandavas was something he could
not tolerate.
(54) He who recites these activities of Lord Visnu,
the deliverance of the kings, the [Rajasuya] sacri¬
fice and the killing of the king of Cedi and such, is
delivered from all sin.'
Hoofdstuk 75
Concluding the Rajasuya and Duryod¬
hana Laughed at
(1-2) The honorable king said: 'All the people of
God, oh brahmin, who assembled at the Rajasuya
sacrifice of Ajatasatru [he whose enemy was never
bom, or Yudhisthira], were delighted about the
great festivity they saw: all the kings, the sages
and enlightened souls, so I heard my lord, except
for Duryodhana. Please tell us what the reason
was.'
(3) The son of Vyasa said: 'At the Rajasuya sacri¬
fice of the great soul who is your grandfather, the
family members who were bound in divine love,
were engaged in humbly serving his cause. (4-7)
Bhlma was in charge of the kitchen, Duryodhana
supervised the finances, Sahadeva managed the
reception and Nakula procured the required items.
Arjuna served the preceptors, Krsna washed the
feet, the daughter of Drupada served the food and
the magnanimous Kama handed out the gifts.
Yuyudhana, Vikama, Hardikya, Vidura and others
like the sons of Bahllka headed by BhOrisrava and
Santardana, were, eager to please the king, willing
to engage in the different duties during the elabo¬
rate sacrifice, oh best of the kings. (8) After the
king of Cedi had entered the feet of the master of
218 Snmad Bhagavatam - The Story of the Fortunate One
the Satvatas, the priests, the prominent officials,
the highly learned and all the best well-wishers,
being well honored with pleasing words, auspi¬
cious offerings and gifts of gratitude, executed the
avabhrtha bathing ceremony in the heavenly river.
(9) During the avabhrtha celebration the music
sounded of a variety of gomukha horns, kettle¬
drums, large drums, mrdangas, smaller drums and
conch shells. (10) Female dancers danced and
singers sang joyfully in groups as the loud sound
of their vTnas, flutes and hand cymbals reached the
heavens. (11) The kings wearing necklaces of gold
took off together with foot soldiers, nice flags and
banners of different colors and well ornamented
majestic elephants, chariots and horses. (12) The
Yadus, Srnjayas, Kambojas, Kurus, Kekayas and
Kosalas with their armies headed by [the king,]
the performer of the sacrifice, made the earth
tremble. (13) The officials, the
priests and the brahmins of excel¬
lence loudly vibrated Vedic mantras,
while the demigods and sages, the
forefathers and singers of heaven
sang praises and rained down flow¬
ers. (14) Men and women nicely
adorned with sandalwood paste, gar¬
lands, jewelry and clothes, smeared
and sprinkled each other playing
with various liquids. (15) The cour¬
tesans were by the men playfully
smeared with oil, yogurt and per¬
fumed water with plenty of turmeric
and vermilion powder, and they
smeared them in return [*]. (16) The
queens guarded by soldiers went out
to witness this firsthand, just as did
the wives of the gods in their celes¬
tial chariots in the sky. By their
cousins and friends being sprinkled
in their turn, they offered a beautiful
sight with their blossoming faces
and shy smiles. (17) Squirting their
brothers-in-law, their friends and so
on with syringes, in their excite¬
ment, their arms, breasts, thighs and
waists became visible because their
dresses got drenched and loosened
and the braids of small flowers in
their hair slipped. With their charm¬
ing play they thus agitated the ones who are im¬
pure of mind. (18) The emperor mounted his char¬
iot harnessed with the finest horses and shone,
hung with gold, with his wives in all directions
like he was the king of sacrifices, the RajasQya
with all its rituals, in person. (19) After the priests
had guided him through the patm-samyaja- [**]
and avabhrtha ceremonies, they made him per¬
form the acamana of sipping water for purification
and bathe in the Ganges together with Draupadl.
(20) The kettledrums of the gods resounded to¬
gether with those of the human beings, while the
demigods, the sages, the forefathers and the hu¬
mans released a downpour of flowers. (21) Fol¬
lowing this humans of all occupational and spiri¬
tual orders bathed in that place where even the
greatest sinner can instantly be freed from all con¬
tamination. (22) The king next put on a new set of
Canto 10 219
silken garments and nicely ornamented honored
the priests, the officials and the brahmins with
jewelry and clothing. (23) The king, devoted to
Narayana, in diverse ways went at lengths in prov¬
ing his respects to the kings, his friends, well-
wishers, direct family, more distant relatives as
also to others. (24) All the men with their jewels
and earrings, flowers and turbans, jackets and
silken garments as also with the most precious
pearl necklaces, shone like the demigods. The
women also radiated brilliantly with the beauty of
their faces adorned with pairs of earrings and
locks of hair and wearing golden belts. (25-26) Oh
King, the highly qualified priests, the officials, the
Vedic experts, the brahmins, the ksatriyas, vaisyas,
sudras and the kings who had come and together
with their followers, the planetary rulers, the spir¬
its, the forefathers and demigods had been worshi¬
ped, then with his permission all returned to their
abodes. (27) Like mortal men drinking amrta, they
never had enough of glorifying the great celebra¬
tion of the Rajasuya sacrifice performed by the
wise king, the servant of the Lord. (28) In his love
for his family members, friends and relatives, king
Yudhisthira then stopped them. He was in pain
about being separated from Krsna. (29) My dear,
in order to please him the Supreme Lord then
stayed there. The Yadu heroes headed by Samba
He sent off to Dvaraka. (30) The king, the son of
Dharma [of Yamaraja or Dharma, the lord of the
duties] by Krsna being freed from his feverish
condition [see also 10.63: 23] thus successfully
managed to cross over the so difficult to overcome
ocean of his great ambition.
(31) When Duryodhana one day saw the opulence
in the palace, he was troubled by the greatness of
the Rajasuya and of him [Yudhisthira] whose life
and soul belonged to Acyuta. (32) All the different
opulences of the kings of men, the kings of the
demons and the kings of the gods could be seen
there. With that wealth that was provided by the
cosmic architect [Maya Danava], the daughter of
king Drupada served her husbands [the Pandavas].
The Kuru-prince lamented, for his heart was fixed
on her. (33) The thousands of queens of the Lord
of Mathura were there also present at the time,
most attractive with their waists and heavy hips
moving around slowly on their feet that charm¬
ingly tinkled, wearing their pearl necklaces red¬
dened by the kunkuma from their breasts and with
their beautiful faces richly adorned with earrings
and locks of hair. (34-35) In the assembly hall
constructed by Maya it so happened that the son of
Dharma, the emperor in person, in the company of
his attendants, his family and also Krsna - who
was his Very Eye - was seated on a throne of gold,
being endowed with the opulences of supreme
rulership and praised by court poets, like he was
Indra. (36) There, oh King, then entered Duryod¬
hana surrounded by his brothers. Proud as a pea¬
cock wearing a crown and necklace, he with a
sword in his hand was ranting angrily [at the
doorkeepers], (37) Bewildered by the magic of
Maya taking the solid floor for water, he held the
end of his garment high, but further up he fell into
water that he mistook for a solid floor. (38) Bhlma
seeing it laughed out loudly just as the women, the
kings and the rest did, my dear. Even though they
were checked by the king, it carried the approval
of Krsna. (39) He [Duryodhana], burning with
anger, embarrassed with his face turned down,
being hurt within left for Hastinapura whereupon
from the saintly ones rose a very noisy 'Alas alas!'
Ajatasatru [the king] felt a little sad, while the Su¬
preme Lord, from whose glance the bewilderment
had risen, kept silent. He was prepared to remove
the burden from the earth [see also 1.15: 25-26,
10.2: 38 and 10.63: 27],
(40) Oh King, this is what I have to tell you con¬
cerning your question about the bad-heartedness
of Duryodhana during the great RajasQya sacri¬
fice.'
*: Present day India knows the tradition of the
Holi celebrations, the festival of colors once a year
on the morning after the full moon in early March
every year, where one plays this game. It cele¬
brates the arrival of spring and the death of the
demoness Holika. Holika was the sister of Hi-
ranyakasipu who fighting Prahlada could not suc¬
ceed in killing him [see 7.5]. She, said to be fire
resistant, sitting with him in a fire could not harm
him. He remained unscathed, but she burned in the
fire to ashes. Thus are with Holi the night before
great bonfires lit to commemorate the story. Al-
220 Snmad Bhagavatam - The Story of the Fortunate One
though Holi is observed all over the north, it's
celebrated with special joy and zest at Mathura,
Vrndavana, Nandgaon, and Barsnar (the places
where Lord Krsna and Sri Radha grew up). Lord
Krsna, while growing up in Vraja, popularized the
festival with His ingenious pranks. The gopTs of
Vraja responded with equal enthusiasm and the
festivities have continued ever since. Role reversal
with travesty, feminism etc. are accepted customs
for the duration of the festival. Men and women of
Vraja clash in a colorful display of a mock battle
of the sexes. A naturally occurring orange-red dye,
Kesudo, is used to drench all participants.
**: The patnl-samyaja ritual is the ritual per¬
formed by the sponsor of the sacrifice and his
wife, consisting of oblations to Soma, Tvasta, the
wives of certain demigods, and Agni.
Hoofdstuk 76
The Battle Between Salva and the
Vrsnis
(1) Sri Suka said: 'Please, oh King, now listen
how Krsna, in His body playing the human, in yet
another wonderful deed killed the lord of Saubha.
(2) Salva as he was called, was a friend of
Sisupala. He came to RukminI's wedding and was
together with Jarasandha and others by the Yadus
defeated in battle [see 10.54 and also 10.50]. (3)
Before all the kings listening he swore: 'Wait and
see, I will, with all I can, rid the earth of the Yada-
vas!'
(4) The foolish king this way vowed, only once a
day ate a handful of dust while worshiping as his
master the lord who protects the animalistic ones
[Pasupati or Siva *]. (5) After a year had passed
Asutosa [Siva, as the one who is quickly pleased]
offered the master of Uma, Salva who had ap¬
proached him for shelter, the choice of a benedic¬
tion. (6) He chose a vehicle terrifying to the Vrsnis
with which he could travel at will and that could
not be destroyed by the gods, the demons, the hu¬
mans, the singers of heaven, the serpents or the
wild men. (7) Girisa [Siva as the Lord of the
mountain] said 'so be it' and ordered Maya
Danava, who was there to conquer the cities of the
enemies [see 7.10: 53], to build a [flying] fortress
made of iron named Saubha and offer it to Salva.
(8) The vehicle filled with darkness, moved as one
liked and was unassailable. When Salva obtained
it he, remembering the enmity the Vrsnis had
shown, went to Dvaraka with it. (9-11) Oh best of
the Bharatas, Salva besieged the city with a large
army and destroyed the parks, the gardens and the
towers, gateways, mansions, outer walls, outlook
posts and recreational areas surrounding it. From
his superior vimana torrents of weapons came
down including stones and trees, thunderbolts,
snakes and hailstones. A fierce whirlwind rose that
covered all the directions with dust. (12) The city
of Krsna thus terribly being tormented by Saubha,
oh King, could not find peace, just as the earth
could not with [the besieging by the threefold fly¬
ing fortress of] Tripura [see 7.10: 56].
(13) The Great Lord Pradyumna seeing how His
subjects were being harassed then said to them:
'Do not fear!', after which the great hero, who was
of an untold glory, mounted His chariot. (14-15)
Eminent leaders among chariot heroes like
Satyaki, Carudesna, Samba, AkrOra and his
younger brothers, Hardikya, Bhanuvinda as also
Gada, Suka, Sarana and other bowmen, came for¬
ward [from the city] in armor, being protected by
chariotry, elephantry, cavalry and infantry. (16)
Thereupon a hair-raising battle commenced be¬
tween the Yadus and the followers of Salva, that
was as tumultuous as the battle between the de¬
mons and the demigods [see 8.10]. (17) The way
the warm rays of the sun dissipate the darkness of
the night, by the son of RukminI with His divinely
empowered weapons in an instant the magical
tricks were destroyed of the master of Saubha.
(18-19) With twenty-five iron-tipped, in their
joints perfectly smoothened arrows with golden
shafts He struck Salva's commander-in-chief
[Dyuman], With a hundred of them He pierced
Salva, with one shaft He pierced each of his sol¬
diers, with ten shafts he pierced each of his chario¬
teers and with three shafts he pierced each of his
carriers [elephants, horses], (20) When they saw
that amazing, mighty feat of Pradyumna, the great
Canto 10 221
personality, He was honored by all the soldiers of
His side and the side of the enemy. (21) The magi¬
cal illusion created by Maya that then was seen in
many forms, next seen in a single form and then
again was not seen at all, constituted an incon¬
stancy that made it impossible for his opponent to
locate him. (22) Moving hither and thither like a
whirling firebrand the airship of Saubha never
stayed in one place; from one moment to the next
it was seen on the earth, in the sky, on a mountain
top or in the water. (23) Wherever Salva with his
soldiers appeared with his Saubha ship, at that
spot the arrows were aimed by the army com¬
manders of the Yadus. (24) Salva lost his grip be¬
cause of his enemy, for his army and fortress had
to suffer from the arrows shot that, striking like
lire and the sun, were as intolerable as snake poi¬
son. (25) Even though the heroes of Vrsni, eager
for the victory here and in the hereafter, were ex¬
tremely pained by the floods of
weapons launched by the com¬
manders of Salva, they did not
leave their positions. (26) Salva's
companion named Dyuman who
was previously hurt by Pra-
dyumna, then positioned himself
before Him with a club of maura
iron and struck Him with a pow¬
erful roar. (27) Pradyumna, the
subduer of the enemies, received
a full blow in the chest. His char¬
iot driver, the son of Daruka,
knew what his duty was and re¬
moved Him from the battlefield.
(28) The son of Krsna quickly
regained His consciousness and
said to His chariot driver: 'It is
not right, oh driver, for Me to be
removed from the battlefield!
(29) Except for Me, no one born
in the house of Yadu has ever
been known to have abandoned
the battlefield. Now My reputa¬
tion is stained because of a driver
who thinks like a eunuch! (30)
What should I having fled from
the battlefield say now when I
meet My fathers Rama and
Krsna? How should I excuse Myself being ques¬
tioned concerning the matter? (31) My sisters-in-
law certainly will deride Me saying: 'Oh hero, how
could Your enemies succeed in turning You into a
coward in battle?'
(32) The charioteer said: 'Oh Long-lived One,
what I did I have done in full awareness of my
prescribed duty, oh Lord. A driver should protect
the master who ran into danger, just as the master
should protect the driver. (33) With that in mind I
removed You from the battlefield. Seeing you
knocked unconscious by the enemy, I thought You
were wounded!'
*: The Monier-Williams dictionary states: "Ac¬
cording to one legend every deity acknowledged
himself to be a mere pasu or animal when entreat¬
ing Siva to destroy the Asura Tri-pura."
222 Snmad Bhagavatam - The Story of the Fortunate One
Hoofdstuk 77
Salva and the Saubha fortress Finished
(I) Sri Suka said: 'After touching water, fastening
His armor and picking up His bow He [Pra-
dyumna] said to His charioteer: 'Take Me to the
warrior Dyuman.' (2) Dyuman [in His absence]
had decimated His troops, but now the son of
RukminI with a smile counterattacking struck back
with eight ncirdca arrows [made of iron]. (3) With
four of them He struck the four horses, with one
the driver, with two the bow and flag and with one
his head. (4) Gada, Satyaki, Samba and others
killed the army of the master of Saubha. All occu¬
pants of Saubha fell into the ocean with their
throats cut. (5) For twenty-seven days and nights
the tumultuous and fearsome light between the
Yadus and the followers of Salva striking one an¬
other thus continued. (6-7) Krsna who was called
away by [Yudhisthira,] the son of Dharma, stayed
in Indraprastha [see 10.71] and noticed there, after
the Rajasuya was completed and Sisupala had
been killed, very bad omens. He took leave of the
Kuril elders, the sages and Prtha and her sons and
headed for Dvaraka. (8) He said to Himself: 'With
Me coming to this place accompanied by My hon¬
orable elder brother, the kings siding with Sisupala
very well may be attacking My city.'
(9) When He saw king Salva's Saubha and the
destruction going on of all that belonged to Him,
Kesava arranged for the protection of the city and
said to Daruka: (10) 'Bring Me My chariot, oh
driver, and quickly take Me near Salva; and take
care not to be outsmarted by this lord of Saubha,
he is a great magician.'
(II) With that command taking the reigns Daruka
drove the chariot forward so that, with Him arriv¬
ing there, all of His own men and the soldiers of
the opposing party could see [the emblem of] Ga-
ruda ['the younger brother of Aruna']. (12) Salva,
who as the chief of a practically completely de¬
stroyed army, saw Lord Krsna on the battlefield,
hurled his spear, that made a scary sound, at
Krsna's charioteer. (13) In its flight illumining all
directions like it was a great meteor, it was by
Krsna midair swiftly cut into a hundred pieces.
(14) Like being the sun with its rays in the sky, He
pierced him with six arrows and struck the Saubha
fortress that was moving about with torrents of
them. (15) But when Salva struck Sauri's left arm,
the arm with His bow, most amazingly, the Samga
fell from the hand of Sarngadhanva. (16) From all
the living beings witnessing it a great cry of dis¬
may arose. The lord of Saubha roared loudly and
said this to Janardana: (17-18) 'Because You, oh
fool, right before our eyes stole away the bride of
our brother and friend [Sisupala 10.53] and he un¬
suspecting by You within the assembly was killed
[10.74], You Yourself, who are so convinced of
Your invincibility, will today with my shaip ar¬
rows be sent to the land of no return, provided You
have the guts to stand in front of me!'
(19) The Supreme Lord said: 'You dullard, boast
in vain not seeing your impending death. Heroes
do not prattle, they rather demonstrate their prow¬
ess!'
(20) Having spoken thus the Supreme Lord infu¬
riated with a frightening power and speed struck
Salva with His club on the collarbone so that he
reeled and had to vomit blood. (21) But when He
lifted His club again Salva had disappeared and a
moment later a man bowing his head appeared
before Krsna who lamenting spoke the words:
'Mother DevakI has sent me! (22) Krsna, oh
Krsna, oh Mighty-armed One so full of love for
Your parents, Your father has been captured and
led away by Salva like a domestic animal by a
butcher being led to the slaughterhouse.'
(23) Hearing these disturbing words Krsna, who
had assumed the nature of a human being, spoke
out of love disconsolate and with compassion, like
He was a normal man: (24) 'How could that petty
Salva abduct My father and defeat Balarama who
is never confounded or defeated by Sura or Asura?
Fate indeed is powerful!'
(25) After Govinda had said this, the master of
Saubha approached Krsna like he was leading
Canto 10 223
Vasudeva before Him and then said the
following: (26) 'He here is the one who begot You
and for whom You live in this world. I will kill
him straight before Your eyes. Save him if You
can, You ignoramus!'
(27) The magician thus mocking Him cut off the
head of the 'Anakadundubhi', took the head and
climbed in the Saubha vehicle that hovered in the
sky. (28) In spite of His full knowledge and great
powers of perception He, out of love for the ones
dear to Him, for a moment remained absorbed in
His normal humanity. But then it dawned on Him
that Salva had used a demoniac, magic trick de¬
signed by Maya Danava. (29) Alerted on the bat¬
tlefield as if He awoke from a dream, He saw nei¬
ther the messenger nor His father's body any¬
where. Noticing His enemy sitting in his Saubha
that moved about in the sky, Acyuta prepared to
kill him. (30) That is how some sages say it who
do not reason correctly, oh seer among the kings.
They most certainly then contradict the words they
once spoke but have forgotten again [compare e.g.
10.3: 15-17; 10.11: 7; 10.12: 27; 10.31: *; 10.33:
37; 10.37: 23; 10.38: 10; 10.50: 29; 10.52: 7 and
10.60: 58], (31) In what way would the lamenta¬
tion, bewilderment, affection or fear that are born
from ignorance, belong to the Infinite One in
whom one finds the undivided complete of wis¬
dom, spiritual knowledge and opulence? (32)
Those who, encouraged by service in self-
realization at His feet, dispel the bodily concept of
life that bewildered man since time immemorial,
attain the eternal glory in a personal relationship
with Him [ svarupa ] - so how could there be any
bewilderment then with Him, the Supreme Desti¬
nation of the Truthful Ones? (33) And while Salva
with great force attacked Him with torrents of
weapons, Lord Krsna whose prowess never fails,
pierced his armor, bow and crest jewel with His
arrows and smashed the Saubha vehicle of His
enemy with His club. (34) Shattered into thou¬
sands of pieces by the club in Krsna's hand, it fell
into the water. Salva thereupon abandoned it, took
position and rushed forward with his club in his
hands towards Acyuta. (35) As he ran toward Him
carrying his club, Krsna severed his arm with a
bhalla cutting arrow. In order to kill Salva He
next raised His wonderful disc weapon. Looking
224 Snmad Bhagavatam - The Story of the Fortunate One
like a mountain beneath a rising sun. He shone
with a radiation resembling the light at the end of
time. (36) The Lord severed the head of that mas¬
ter of great magic with it, complete with earrings
and crown, the way lord Indra with his thunderbolt
severed Vrtrasura's head [see 6.12], From his men
then rose a loudly voiced 'alas, alas!'
(37) After the sinner had fallen and the Saubha
fortress was destroyed by the club, kettledrums
sounded in the sky, oh King, played by a host of
demigods. And then... it was Dantavakra who, in
order to avenge his friends, furiously ran forward.'
Hoofdstuk 78
Dantavakra Ki lled and Romaharsana
Slain with a Blade of Grass
(1-2) Sri Suka said: 'Out of friendship for the ab¬
sent Sisupala, Salva and Paundraka - who all had
passed on to the next world, the wicked one [Dan¬
tavakra, see 9.24: 37] appeared who, all alone, on
foot and with a club in his hand, oh great King,
infuriated made the earth tremble under his feet by
his great physical power. (3) Seeing him coming
His way Lord Krsna quickly took up His club,
leaped down from His chariot and stopped him in
his tracks like the shore does with the sea. (4)
Raising his club the king of KarOsa arrogantly said
to Mukunda: 'What a luck, what a luck I have to¬
day to see You crossing my path. (5) You, oh
Krsna who as our maternal cousin have used vio¬
lence against my friends, want to kill me. There¬
fore I will kill You, oh fool, with my thunderbolt
club. (6) I who care about my friends will have
paid my debt to them only after having killed You,
oh ignoramus, You, oh enemy in the form of a
family member who are like a disease to one's
body.'
(7) Thus with harsh words harassing Krsna like
one does an elephant with goads, he roared like a
lion and stroke Him with his club on the head. (8)
Krsna, the deliverer of the Yadus, despite being hit
by the club, did not move an inch on the battlefield
and with His KaumodakI [His club] struck him
heavily in the middle of his chest. (9) With his
heart shattered by the club he vomited blood and
fell lifeless to the ground with his hair, arms and
legs spread wide. (10) Then, oh king, before the
eyes of all living beings, an amazing, very subtle
light entered Lord Krsna, just as it happened with
Sisupala [see 10.74: 45]. (11) Viduratha, his
brother, came next. Plunged in sorrow about his
relative, he with sword and shield came forward,
breathing heavily in his desire to kill Him. (12) As
he attacked Him, oh King of kings, Krsna with the
razor-sharp edge of His cakra sliced off his head
complete with its helmet and earrings. (13-15) Af¬
ter thus having killed the, for others insurmount¬
able, Salva and his Saubha fortress along with
Dantavakra and his younger brother VidOratha, He
was praised by gods and men, sages and the per¬
fected ones. The heavenly singers and scientists,
the great ones of excellence and the dancing girls,
the forefathers and the keepers of the wealth as
also the venerable and the mighty ones all sang
His glory, showering flowers the moment He sur¬
rounded by the most eminent Vrsnis entered His
decorated capital. (16) This is how the Controller
of Yoga, Krsna the Supreme Lord and Master of
the Living Being is victorious. It is to those who
have an animalistic vision that He seems to suffer
defeat [*].
(17) When Lord Balarama heard about the prepa¬
rations the Kurus and Pandavas made for war, He
being neutral departed under the pretext of going
to bathe at the holy places. (18) After at Prabhasa
having bathed and having honored the demigods
and sages, forefathers and human beings [there],
He, surrounded by brahmins, went to the SarasvatT
[where she is] flowing westward to the sea. (19-
20) Oh son of Bharata, He visited the broad body
of water of Bindu-saras, TritakOpa, Sudarsana,
Visala and Brahma-tlrtha, Cakra-tlrtha, the Saras-
vatl where she flows eastward and all [the holy
places] along the Yamuna and the Ganges. He also
went to the Naimisa[ranya] forest where the rsis
were engaged in the performance of an elaborate
sacrifice [see also 1.1: 4]. (21) They who for a
long time had been engaged in the sacrifice recog¬
nized Him upon His arrival and properly greeted
Him reverentially by standing up and bowing
down to Him. (22) After He together with His en-
Canto 10 225
tourage had been worshiped and had accepted a
seat, He noticed that the disciple [Romaharsana,
see also 1.4: 22] of the greatest of all sages
[Vyasa] had remained seated. (23) Seeing that the
suta [a son of a mixed marriage of a brahmin fa¬
ther and ksatriya mother] who had not bowed
down or joined his palms, was sitting higher than
the rest of the learned ones, the sweet Lord got
angry: (24) 'Because he, born as a pratiloma, sits
higher than these brahmins and also higher than
Me, the Protector of the Religion, he, being so
arrogant, deserves it to die. (25-26) As a disciple
of the Lord among the sages [Vyasa thus] he has
fully studied the many Itihasas, Puranas and
Sastras about the religion, but this has not lead to
good qualities. Not in control with himself, he
vainly lacking in humility and not having subdued
his mind, deems himself a scholarly authority and
is thus engaged like an actor. (27) It is for this
purpose indeed that 1 have descended into this
world: to put an end to those who pose as religious
but factually are most sinful.'
(28) Even though He was on a pilgrimage and
thus had stopped with killing the impious ones, the
Supreme Lord after having said this, did what had
become inevitable. The Lord put an end to him by
means of the tip of a blade of grass that He held in
His hand. (29) All the sages said 'Ohhh, ohhh' and
in distress said to Sankarsana deva: 'You have
committed an irreligious act, oh Master. (30) We
have granted him the master's seat for the duration
of the sacrifice, oh Darling of the Yadus, along
with a long life and freedom from physical wor¬
ries. (31-32) Even though You, oh Master of Mys¬
tic Power, are not regulated by the scriptural in¬
junctions, You unknowingly have killed a brah¬
min. But if You, oh Purifier of the World, atone for
Your killing a brahmin, the people in general, who
are inspired by no one else, will benefit from Your
example.'
(33) The Supreme Lord said: 'I want to be of
compassion for the common people and will per¬
form the atonement for this killing. Please tell Me
what the prescribed ritual to be done first would
226 Snmad Bhagavatam - The Story of the Fortunate One
be. (34) Oh, please say the word, and by My mys¬
tic potency 1 will bring about the long life,
strength and sensory power that you promised
him.'
(35) The sages said: 'Please, oh Balarama, arrange
it so that both Your potency of killing by means of
that [grass] weapon and that what we have said
may remain.'
(36) The Supreme Lord said: 'The Vedas tell us
that the child taking birth from you is truly one's
self. Therefore his son [Suta GosvamI, see 1.2: 1]
should be the speaker [of the Purana, endowed]
with a long life, strong senses and physical power
[see also **]. (37) Oh best of sages, please tell Me
what you want. 1 shall do it, and again, please, oh
intelligent ones, think of what the proper atone¬
ment would be, for I have no idea.'
(38) The rsis said: 'The fearsome demon Balvala,
the son of Ilvala, comes here every new moon and
spoils our sacrifice. (39) The best you can do for
us, oh descendant of Dasarha, is to defeat that sin¬
ner who pours pus on us, blood, feces, urine, wine
and meat. (40) You subsequently, for twelve
months should do penance by serenely traveling
around the land of Bharata [India] and find purifi¬
cation by bathing at the holy places.'
*: It is in these verses that the Bhagavatam says
that one has the vision of an animal if one thinks
that the Lord would ever suffer defeat as seemed
to be the case with Krsna fleeing from Jarasandha
[10.52], Krsna acting as if he would be impressed
by Salva's tricks [10.77: 27-32], the Buddha being
food-poisoned or Jesus Christ being crucified. In
the end to His evanescence there is the victory, the
enlightenment, the resurrection and the second
birth in acceptance of the teaching.
**: To illustrate the principle enunciated here by
Lord Balarama, the parampara in the person of
Srlla Srldhara SvamT quotes the following Vedic
verse that appearing in both the Satapatha
Brahmana (14.9.8.4) and the Brihad-aranyaka
Upanisad (6.4.8):
angad angat sambhavasi
hrdayad abhijayase
dtnia vai putra-ndmdsi
sanjiva saradah satam
"You have taken birth from my various limbs and
have arisen from my very heart. You are my own
self in the form of my son. May you live through a
hundred autumns."
Hoofdstuk 79
Lord Balarama Slays Balvala and Visits
the Holy Places
(1) Sri Suka said: 'Then, on de day of the new
moon, a fierce and frightening wind arose scatter¬
ing dust, oh King, with the smell of pus every¬
where. (2) Thereupon a rain of abominable things
produced by Balvala poured down upon the sacri¬
ficial arena, after which he himself appeared carry¬
ing a trident. (3-4) The sight of that immense
body, which looked like a heap of charcoal with a
topknot and beard of burning copper, his fearsome
teeth and face with contracted eyebrows, reminded
Rama of His club, which crushes opposing armies,
and His plow that subdues the Daityas. Both the
weapons presented themselves immediately at His
side. (5) With the tip of His plow Balarama got
hold of Balvala, who moved about in the sky, and
with His club then angrily struck the harasser of
the brahmins on the head. (6) He produced a cry
of agony and fell, with his forehead cracked open,
gushing blood to the ground like a red mountain
struck by a thunderbolt. (7) The sages praised
Rama, awarded Him practical benedictions and
ceremonially sprinkled Him with water, just like
the great souls did with [Indra] the killer of
Vrtrasura [Indra, see 6.13], (8) They gave Rama a
VaijayantI flower garland of unfading lotuses in
which Sri resided and a divine set of clothes to¬
gether with celestial jewelry.
(9) Next receiving permission to leave them He
together with [a group of] brahmins went to the
KausikI river where He took a bath. From there
He headed for the lake from which the SarayQ
flows. (10) Following the course of the SarayO He
Canto 10 227
arrived in Prayaga where He bathed to propitiate
the demigods and other living beings. Thereafter
He went to the hermitage of Pulaha Rsi [see also
5.7: 8-9]. (11-15) After having immersed Himself
in the Gomatl, the GandakI, the Sona and Vipasa
river, He went to Gaya to worship His forefathers
and to the mouth of the Ganges to perform ritual
ablutions. At Mount Mahendra He saw Lord
Parasurama. After honoring Him He then bathed
where the seven branches of the Godavari river
converge with the rivers the Vena, the Pampa and
the Bhlmarathl. Having seen Lord Skanda
[Karttikeya] Balarama next visited SrI-saila, the
residence of Lord Girisa [Siva] and saw the
Master in Dravida-desa [the southern prov¬
inces] the most sacred hill, the Venkata [of
Balajl], After [having visited] the cities of
Kamakosnl and KancI He went to the river
the Kaverl as also to the greatest of them all,
the most holy SrI-ranga, where the Lord
manifested [as Ranganatha], He went to the
place of the Lord, the mountain Rsabha, then
to southern Mathura [Madurai where the
goddess MlnaksI resides] and next to Setu-
bandha [Cape Comorin] where the gravest
sins are destroyed. (16-17) There the Wielder
of the Plow, Halayudha, gave a great number
of cows away to the brahmins. He went to
the rivers the Krtamala and TamraparnI and
the Malaya mountain range, where He bowed
down to pay respect to Agastya Muni who,
sitting there in meditation, gave Him his
blessings. Leaving with his permission He
went to the southern ocean where he saw the
goddess Durga [known as Kanya]. (18) Then
reaching Phalguna and taking a bath in the
sacred lake of the five Apsaras where Lord
Visnu manifested, He again gave away a
myriad of cows. (19-21) The Supreme Lord
thereupon traveled through Kerala and Tri-
garta and arrived at Gokarna [northern
Karnataka], a place sacred because of the
manifestation of DhOrjati ['he with a load of
matted locks'], Siva. Seeing the honored
goddess [Parvatl] residing on an island off
the coast, Balarama went to Surparaka where
He touched the waters of the Tapi, the
Payosnl and the Nirvindhya. Next He entered
the Dandaka forest and went to the Reva
where the city of Mahismatl is found. There He
touched the water of Manu-tlrtha and then re¬
turned to Prabhasa.
(22) From the brahmins [there] He heard about
the annihilation of all the kings in a battle [at Ku-
ruksetra] between the Kurus and the Pandavas. He
concluded that the earth was being relieved of her
burden [see also e.g. 10.50: 9]. (23) He, the be¬
loved Son of the Yadus, then went to the battle
where He tried to stop Bhlma and Duryodhana
who with their maces were fighting each other on
the field [see also 10.57: 26]. (24) But when
228 Snmad Bhagavatam - The Story of the Fortunate One
Yudhisthira, the twins Nakula and Sahadeva,
Krsna and Arjuna saw Him, they were silent as
they offered their obeisances with the burning
question: 'What does He want to tell us, coming
here?' (25) He saw the two with clubs in their
hands skillfully moving in circles and furiously
strive for the victory. He said: (26) 'Oh King, oh
Great Eater, the two of you warriors are equal in
prowess. One I think is of a greater physical
power, while the other is technically better trained.
(27) I do not see how from any of you, who are
equally skilled, a victory or defeat can be ex¬
pected. So stop this useless light.'
(28) In spite of being sensible people, the two,
who fixed in their enmity kept each other's harsh
words and misdeeds in mind, did not take heed of
His words, oh King. (29) Balarama decided that it
was their fate and went to Dvaraka were He was
greeted by a delighted family headed by Ugrasena.
(30) When He [later on] returned again to
Naimisaranya, the sages engaged Him, the Em¬
bodiment of All Sacrifice who had renounced all
warfare, with pleasure in all the different kinds of
rituals [*]. (31) The Almighty Supreme Lord be¬
stowed upon them the perfectly pure spiritual
knowledge by which they could perceive this uni¬
verse as residing within Him and also see Him as
pervading the entire creation. (32) After together
with His wife [Revatl, see 9.3: 29-33] having exe¬
cuted the concluding ritual avabhrtha bath He,
well dressed, nicely adorned and surrounded by
His family members and other relatives and
friends, appeared as splendid as the moon in its
full glory [full and surrounded by the stars].
(33) There are countless other [pastimes] like this
of the mighty, unlimited and unfathomable
Balarama who through His illusory power appears
as a human being. (34) Whoever regularly, at
dawn and dusk, remembers the activities of the
unlimited Balarama that are all amazing, will be¬
come dear to Lord Visnu.'
*: Srlla Prabhupada writes here: 'Actually Lord
Balarama had no business performing the sacri¬
fices recommended for ordinary human beings; He
is the Supreme Personality of Godhead, and there¬
fore He Himself is the enjoyer of all such sacri¬
fices. As such, His exemplary action in performing
sacrifices was only to give a lesson to the common
man, to show how one should abide by the injunc¬
tions of the Vedas.'
Hoofdstuk 80
An Old Brahmin Friend Visits Krsna
(1) The honorable king said: 'My lord, I would
l ik e to hear, oh master, what valorous deeds there
are more of Lord Krsna, the Supreme Soul of Un¬
limited Powers. (2) How can anyone who is dis¬
gusted with running after material desires and
knows the essence oh brahmin, desist from listen¬
ing to the transcendental topics of the Lord Hailed
in the Scriptures after repeatedly having heard
them? (3) The actual power of speech is the one
describing His qualities, the hands that really work
are the ones that do His work, the true mind is the
mind remembering Him as dwelling with the mo¬
bile and immobile living beings, and the ear that
actually hears is the ear turned to His sanctifying
topics [compare 2.3: 20-24], (4) It is about the
head that bows to both of His manifestations
[among the mobile and immobile beings], about
the eye that sees Him only and about the limbs
that regularly honor the water that washed the feet
of Visnu or His devotees."
(5) Suta [1.2: 1] said: "After Visnurata [Parlksit as
being Visnu-sent] had asked this question, he was
addressed by the powerful sage, the son of Vyasa
whose heart was fully absorbed in Vasudeva. (6)
Sri Suka said: 'There was a certain friend of Krsna
[called Sudama, not the same one as mentioned in
10.41: 43], a brahmin well versed in the Vedas,
who, peaceful of mind and in control of his senses,
was detached from the sense objects. (7) As a
householder he subsisted on that what came of its
own accord. His wife was, just like him, poorly
dressed and emaciated of hunger. (8) Distressed by
the poverty she, with her face dried up and trem¬
bling legs, faithful to her husband, approached
him and said: (9) 'Is it not so, oh brahmin, oh mas¬
ter of devotion, that the Husband of Sri is your
Canto 10 229
friend and that that best one of the Satvatas is
tilled with compassion for the brahmins and is
willing to give them shelter? (10) Please approach
Him, my most gracious man, for He, the Ultimate
Shelter of the Saintly Souls, will then provide you
with abundant wealth because you have such a
hard time maintaining your family. (11) If the
Lord of the Bhojas, Vrsnis and Andhakas who is
now present in Dvaraka, even gives Himself to a
person [just] remembering His lotus feet, then
what would the Spiritual Master of the Universe
not do for people of worship who are not so much
interested in economic success and sensual gratifi¬
cation?'
(12-13) The brahmin who thus repeatedly in vari¬
ous ways was entreated by his wife then thought:
'The sight of Uttamasloka is indeed the highest
attainment.' He took the decision to visit Him and
asked her: 'If there is anything in the house that I
can bring as a gift my good woman, please give it
to me!' (14) She begged with the other brahmins
for four fists of husked and parched rice, wrapped
it in a piece of cloth and gave it to her husband to
bring as a gift.
(15) He, the best of the scholars, took it with him
and on his way to Dvaraka wondered: 'How will I
ever get this audience with Krsna?' (16-17) To¬
gether with a couple of local brahmins the scholar
passed three gates and guard stations and walked
between the houses of Acyuta's faithful followers,
the Andakas and Vrsnis. One normally could not
go there and so he felt as if he had attained the
bliss of the Pure Spirit. He next entered one of the
opulent sixteen thousand residences of the Lord's
queens [*]. (18) Acyuta who sat on His consort's
bed, saw him from a distance, immediately rose
and came forward to close him gladly in His arms.
(19) The Lotus-eyed One in touch with the body
of His dear friend, the wise brahmin, extremely
ecstatic released affectionately some teardrops
230 Snmad Bhagavatam - The Story of the Fortunate One
from His eyes. (20-22) Having him seated on the
bed He fetched some items to honor His friend
and washed his feet. The Supreme Lord of All the
Worlds took the water on His head, oh King. Then
the Purifier anointed him with divinely fragrant
sandalwood and aloe-wood [lignaloes or aguru]
paste and kunkuma. He gladly honored His friend
with aromatic incense and series of lamps and of¬
fered him bethel nut and a cow. Next He spoke a
word of welcome. (23) The goddess [RukminT]
was personally of service by carefully fanning
with a yak's tail the dirty and poorly dressed, ema¬
ciated twice-born soul, whose veins could be seen.
(24) The people in the palace thus seeing Krsna
engaged in His spotless reputation, were amazed
about the intense love with which the unkempt
looking soul [the avadhuta] was honored: (25-26)
'What pious deeds has he performed, this un¬
washed, condemned and lowly mendicant de¬
prived of all prosperity in the world? How can he
with reverence be served by the Spiritual Master
of the Three Worlds who is the abode of Sri?
Leaving the goddess sitting on her bed He em¬
braced him as an older brother!'
(27) Taking hold of each other's hands, oh King,
they discussed the charming topics of the past
when they together lived in the school of their
spiritual master [see 10.45: 31-32], (28) The Su¬
preme Lord said: 'Oh brahmin, after the guru re¬
ceived his remuneration from you and you re¬
turned [home], oh knower of the dharma, did you
marry a suitable wife or not? (29) With your mind
occupied by household affairs, you were not
driven by desires and 1 also know that you do not
take much pleasure, oh wise soul, in the pursuit of
material happiness. (30) Some people perform
their worldly duties without being disturbed by
desires in their minds. Acting to set an example as
1 do, they shake off the propensities that naturally
arise. (31) Do you, oh brahmin, still remember our
stay in the gurukulal It is there that a twice-born
soul learns to understand what needs to be known
and thus manages to transcend his ignorance. (32)
One is bom twice my dear friend: after first being
bom materially one [secondly] manifests through
a spiritual master, a bestower of spiritual knowl¬
edge like Myself, who teaches what the duties are
for all spiritual orders [or stages of life, see
asrama and 7.12], (33) Among those engaged in
the varnasrama system [see also B.G. 4: 13] in
Canto 10 231
this world, they [who thus are twice born] are the
expert knowers of the true welfare, oh brahmin,
for they cross over the ocean of material existence
with the help of the words stemming from Me in
the form of the spiritual master. (34) I, the Soul of
All Beings, am not as satisfied by ritual worship, a
new life, austerity or self-control as I am by faith¬
ful service to the spiritual master [compare 7.14:
17]. (35-36) Oh brahmin, do you still remember
what we did, when we were living with our spiri¬
tual master, when we once by the wife of our guru
were sent away to fetch firewood? Having entered
a big forest, oh brahmin, all out of season, a fierce
harsh thundering wind arose with rain. (37) With
the sun having set we, with all directions covered
in darkness and with all the water around us, could
neither recognize the direction nor high or low
areas. (38) Constantly heavily besieged by the
fierce wind and water in that flood, we did not
know what way to go and in distress wandered
through the forest holding each other's hands. (39)
Our guru Sandlpani knew this and at sunrise set
out to search for us, his disciples. The cicarya then
found us suffering. (40) 'Oh you children, for my
sake you have to suffer heavily! In your devotion
for me you have disregarded that what is most
dear to all living beings: the [comfort of your]
body! (41) Well, this is what disciples should do to
pay the debt to their spiritual master: being per¬
fectly pure in their love, they must be willing to
offer the spiritual master their very self and pos¬
sessions. (42) I am satisfied with you my dear
boys, oh best of the brahmins. May your desires
be fulfilled and may in this world and the next
your words, your mantras, never lose their attrac¬
tion ['their freshness' compare 10.45: 48].' (43)
Many things like this happened when we were
living at the house of the guru. Only by the mercy
of the spiritual master a person will find [spiritual]
fulfillment and attain peace.'
(44) The brahmin said: 'What more is there for me
to achieve in life, oh God of Gods, oh Guru of the
Universe, than to have lived together at the guru's
house with You whose every desire is fulfilled?
(45) Oh Almighty One, Your body, constituting the
fertile field of all welfare, comprises the Absolute
Truth that is celebrated [in the Vedas]. Your resid¬
ing with spiritual masters is nothing but an ex¬
traordinary role-play [see also e.g. 10.69: 44 and
10.77:30]!'
*: Srlla Visvanatha CakravartI quotes from the
Padma Purana, Uttara-khanda, which says that the
brahmin actually entered the palace of RukminT:
'sa tu rukminy-antah-pura-dvari ksanam tusnim
sthitah'; 'He stood for a moment in silence at the
doorway of Queen RukminI's palace.
Hoofdstuk 81
The Brahmin Honored: Lord Krsna the
Godhead of the Brahmins
(1-2) Sri Suka said: 'He, Bhagavan Krsna, the
True Goal of the Devotees, the Lord Who Per¬
fectly Knows the Minds of All Beings, in this
manner conversing with this best one among the
brahmins, then, in His dedication to the ones of
learning, laughed and spoke with a smile and a
loving glance to His dear friend. (3) The Supreme
Lord said: 'What gift have you brought for Me
from home, oh brahmin? Even the slightest that in
pure love is offered by devotees, turns into some¬
thing immense for Me, whereas not even the
greatest that is being presented by non-devotees
pleases Me. (4) Whoever offers Me a leaf, a
flower, a fruit and water with devotion, that offer
brought from the heart by a soul of good habits I
accept [same as in B.G. 9: 26].'
(5) But the twice-born soul thus being addressed,
was too embarrassed with Him, the Husband of
the Goddess of Fortune, bowed down his head and
did not offer the few hands of rice grains, oh King.
(6-7) As the direct witness in the heart of all living
beings fully cognizant of the reason why he had
come, He thought: 'He worshiped Me in the past
and never desired opulence. But because he, My
friend, in order to keep his chaste and devoted
wife happy, has come to Me now, I will give him
riches not attainable for [even] the immortals [see
also B.G. 9: 22].' (8) With that in mind He Himself
from under the garment of the twice-born one
snatched away the rice grains that were tied in a
232 Snmad Bhagavatam - The Story of the Fortunate One
bundle and said: 'What is this? (9) Have you
brought this for Me My dear friend? That gives
Me the greatest pleasure! These rice grains satiate
Me and the whole universe [that I am]!'
(10) Speaking thus He took a handful to eat and a
second one, whereupon Sri [RukminI devl], de¬
voted to Him, the One Supreme, seized His hand
[for the beaten grains were hard to digest]. (11)
'That, oh Soul of Each and Everyone, is enough to
make a person wishing to satisfy You, prosper in
this world and the next with all opulence avail¬
able.'
(12) After to his satisfaction having drunk and
eaten the brahmin spent that night in Acyuta's pal¬
ace. He thought he had attained heaven. (13) The
next day dear King, as he returned home, he was
honored by Him, the Self-satisfied Maintainer of
the Universe who made him happy as he walked
along the path. (14) Even though he had received
no wealth from Krsna and had been too embar¬
rassed to ask for it himself, he on his way home
was filled with joy about the audience he had with
the Great One. (15) 'Ah, what a privilege it is to
have witnessed the devotion of the Godhead of the
Brahmins for the twice-born souls. He who carries
LaksmI in His chest embraced the poorest wretch!
(16) Who am I? A destitute sinner! And who is
Krsna? The temple of Sri! And He, this friend of
the brahmins, closed me in His arms! (17) He
seated me on the bed of His consort like one of
His brothers. Tired as 1 was, I was fanned by His
queen holding a [yak-tail] hair fan. (18) Being
served with sincerity with a massage for my feet
and such, I was worshiped like a demigod by the
God of Gods, the Godhead of the Scholars! (19)
The worship of His feet is the root of all perfec¬
tions and opulence that man in his emancipation
may find in heaven, on earth and in the lower re¬
gions. (20) 'If this poor soul acquires opulence he,
delighting in excess, will not remember Me', He
Canto 10 233
must have thought in His grace, and thus did not
grant me the slightest amount of wealth.'
(21-23) Thus lost in thought he arrived at the
vicinity of his home. There he found himself
placed before high rising palaces rivaling the sun,
the fire and the moon. On all sides they were sur¬
rounded by wonderful courtyards and gardens
swarming with hordes of cooing birds, ponds full
of lilies and day and night blooming white lotuses.
There were well adorned and ornamented men and
women with deer-like eyes. 'What is this, whose
place is this, how could this come about?' (24)
This way paining his mind he was welcomed by
the men and women with a luster like the demi¬
gods, who most fortunately loudly sang to instru¬
mental music. (25) His wife, hearing that her hus¬
band had arrived, extremely jubilant quickly ap¬
peared excitedly from the house like she was the
goddess of fortune manifesting herself from her
abode. (26) Seeing the husband she was so de¬
voted to, she solemnly held her head down em¬
bracing him within her heart with closed eyes
filled with tears because of her eagerness and love.
(27) He stood amazed at the sight of his wife who,
shining in the midst of maidservants with golden
lockets around their necks, radiated like a goddess
in a vimdna. (28) Pleased he together with her en¬
tered his home that with its hundreds of gem-
studded pillars resembled the palace of the great
Indra. (29-32) There were ivory beds ornamented
with gold [with bedding] white as foam and
couches with golden legs, yak tail fans, golden
chairs with soft cushions and canopies hung with
strings of pearls. Seeing the sparkling clear quartz
walls inlaid with precious emeralds as also the
shining jeweled lamps and the women decorated
with jewels, the brahmin, now free from worries
with all the excessive opulence, reasoned about
the cause of his unexpected prosperity: (33) 'This
prosperity here, of me always so unlucky and pov¬
erty stricken, must be the consequence of the
glance that He, the Best of the Yadus who is of the
Greatest Opulence, has cast on me. (34) It is no
doubt my Friend, the most exalted among the
Dasarhas and Enjoyer of Unlimited Wealth, who,
without saying a word, like a cloud [pouring rain]
has given me this opulence when He, with me in
His presence, noticed that I came begging. (35)
After having accepted with pleasure a palmful of
234 Snmad Bhagavatam - The Story of the Fortunate One
roasted rice that I brought, this very day He makes
something insignificant of the great gift He gives
and something great of the meager gift of a friend
[like me], (36) May there life after life, repeatedly
be my love [sauhrda] , friendship [sakhya] , sympa¬
thy [maitri] and servitude [ dasya \ for Him, the
Supremely Compassionate Reservoir of Transcen¬
dental Qualities, as also my adherence to the inti¬
mate association with His devotees. (37) The Su¬
preme and Never Bom Lord does not bestow the
wonderful opulences - a kingdom and material
assets - upon His devotee when he [not initiated or
not twice-born, see 10.80: 32] fails in understand¬
ing. In His wisdom He sees how the false pride
[the arrogance, the conceit with the wealth, or the
mada\ leads to the downfall of the wealthy.'
(38) He [Sudama] this way firmly being fixed in
intelligence, was most devoted to Janardana and
enjoyed free from intense desire [for wealth or
profit] together with his wife. Therewith he always
kept in mind that he [sooner or later] would have
to abandon the objects of his senses. (39) The
brahmins are even the master of Him, the God of
Gods, Hari, the Master and Lord of Sacrifice.
There exists no higher worshipable deity than
them [see also 7.11: 14, 7.14: 17-18, 10.24: 25,
10.45: 32], (40) By thus recognizing the Uncon¬
querable One as being conquered by His own ser¬
vants [see also 9.4: 63 and 10.9: 19] he, the
learned friend of the Supreme Lord, was released
from his bondage to the [material] self. By the
force of his meditation upon Him he soon attained
His abode, the destination of the truthful ones.
(41) The human being who hears about this sym¬
pathy for the brahmins of the Godhead of the
Brahmins, will find love for the Supreme Lord and
be freed from the bondage of [fruitive] labor
[karma, see also 7.11: 35].'
Hoofdstuk 82
All Kings and the Inhabitants of
Vrindavana on Pilgrimage Reunite with
Krsna
(1) Sri Suka said: 'When Balarama and Krsna
lived in Dvaraka, there was one day [*] an eclipse
of the sun as great as the one at the end of the
kalpa [a day of Brahma]. (2) The people knowing
that beforehand, oh King, came from everywhere
to the field of Samanta-pancaka ['the five lakes' at
Kuruksetra] in the hope that that would work in
their favor. (3-6) It is the place where Lord
Parasurama, the greatest hero among the warriors,
rid the earth of its [tyrannical] rulers and with the
streams of their blood created the great lakes [see
9.16: 18-19]. Even though Bhagavan Lord
Parasurama was unaffected by karmic reactions,
He, in order to set an example for the common
man, was there of worship like a normal person
who wishes to dispel the sin. To that occasion
therefore, oh son of Bharata, a great number of
people of Bharata came there on a holy pilgrim¬
age. Vrsnis like Gada, Pradyumna and others as
also [the elders] AkrOra, Vasudeva and Ahuka
[Ugrasena] who all wanted to eradicate their sins,
went to that holy place. Aniruddha together with
Sucandra, Suka, Sarana and the army commander
Krtavarma remained behind to guard [the city]. (7-
8) As effulgent Vidyadharas they in chariots re¬
sembling heavenly vehicles moved on in waves of
horses, bellowing elephants and masses of foot
soldiers. Resplendent with their wives, with
golden necklaces, flower garlands, attire and ar¬
mor, they appeared on the road as supremely di¬
vine and majestic as [demigod] sky travelers. (9)
The greatly pious Yadavas bathing and fasting
there, carefully saw to it that cows, garments, gar¬
lands, gold and necklaces were donated to the
brahmins. (10) After once more in the lakes of
Parasurama as prescribed having taken a bath [the
next day to conclude their fast], they fed the lead¬
ing brahmins with the finest food and prayed
thereto: 'Let there be our devotion for Krsna.' (11)
The Vrsnis thereupon with the permission of
Krsna, their exclusive deity, comfortably sat down
to eat in the cool shade of the trees. (12-13) Hav¬
ing arrived there they saw the Matsyas, Uslnaras,
Kausalyas, Vidarbhas, Kurus, Smjayas, Kambojas,
Kaikayas, Madras, Kuntls, Anartas and Keralas;
hundreds of allied and adversary kings and others
who were their friends and relatives, oh King.
They also saw their dear friends, the gopas and
gopTs headed by Nanda who had been aching [to
Canto 10 235
see them] for so long. (14) Meeting again, with
their hearts and faces blooming as beautiful as
lotuses because of the emotions, they embraced
each other firmly and thus experienced the greatest
delight with streams of tears, goose pimples and a
choked-up voice. (15) The women looking at one
another, with great eyes filled with tears of pure
love, smiled with the greatest friendship and
closed each other in their arms, pressing breasts to
breasts that were smeared with kunkum paste. (16)
Thereupon they paid their respects to the elders
and received obeisances from their younger rela¬
tives. Having inquired after their well-being and
having discussed the comfort of their journey, they
next started to talk with each other about Krsna.
(17) KuntI saw her brothers and sisters with their
children, her parents, her sisters-in-law and Mu-
kunda and gave up her sorrow while talking to
them. (18) KuntI said: 'Oh respectable brother, 1
feel most unfulfilled in my prayers because you
who are so very good, forgot what happened to me
during my times of emergency [see also 1.8: 24]!
(19) Friends, relatives, sons, brothers and even
parents, easily forget the one [among them] suffer¬
ing misfortune.'
(20) Sri Vasudeva said: 'Dear sister, do not be
cross with us, men are the playthings of fate.
Whether someone acts of his own accord or fol¬
lows the directions of others, he always falls under
the control of the Lord. (21) Pestered by Kamsa
we scattered in all directions [see 10.2: 7 and
10.4], Only now we by Divine Ordinance have
returned to our places, oh sister.'
(22) Sri Suka said: 'All the kings who there were
honored by Vasudeva, Ugrasena and the other
Yadavas, found peace in the supreme happiness of
seeing Acyuta. (23-26) Bhlsma, Drona, the son of
Ambika [Dhrtarastra], Gandharl with her sons as
also the Pandavas and their wives, KuntI, Sanjaya,
236 Snmad Bhagavatam - The Story of the Fortunate One
Vidura and Krpa; Kuntlbhoja and Virata,
Bhlsmaka, the great Nagnajit, Purujit, Drupada,
Salya, Dhrstaketu and the king of Kasi; Damag-
hosa, Visalaksa, the kings of Maithila, Madra and
Kekaya, Yudhamanyu, Susarma, Bahlika and oth¬
ers with their sons, as also, oh best of kings, many
other kings resorting under Yudhisthira, were all
amazed to see the personal form of Sauri, [Krsna]
the abode of Sri, there together with His wives.
(27) After from both Balarama and Krsna having
received proper proof of respect, the kings in their
turn filled with joy, enthusiastically praised the
Vrsnis, the personal associates of Krsna: (28) 'Oh
master of the Bhojas [Ugrasena], you have chosen
a commendable birth among men in this world, for
you continually see Krsna, He who even by the
yogis is rarely seen. (29-30) His fame as praised in
the Vedas, the water washing from His feet and the
words of the revealed scriptures thoroughly purify
this universe [see also B.G. 15: 15]. Even though
her wealth had been ravaged by Time, the earth's
vitality has been awakened by the touch of His
lotus feet with her fulfilling all our desires like an
abundance of rain. By seeing Him in person, by
touching Him and walking with Him, conversing,
lying down, sitting, eating, being bound through
marriage with Him and having Him as a blood-
relative, you [normally] following the hellish path
of family life have now found Visnu, liberation
and heaven [in person] who constitutes the cessa¬
tion [of one's searching in life. See also 5.14 and
7.14 and B.G. 11: 41-42].'
(31) Sri Suka said: 'When Nanda found out that
the Yadus headed by Krsna had arrived there, he
went to meet Him, accompanied by the gopas with
their belongings on their wagons. (32) In their de¬
light excited to enjoy His presence after so long a
time, the Vrsnis revived as if awakened from death
and embraced Him firmly. (33) When Vasudeva,
beside himself of love overjoyed embraced Him,
he remembered the troubles created by Kartisa
because of which he had to leave his sons behind
in Gokula [see 10.3 & 10.5], (34) Krsna and Rama
embraced Their [foster] parents and offered Their
respects but could, with throats filled with tears of
love, not utter a word, oh greatest hero of the Ku¬
rus. (35) The so very fortunate couple, Nanda and
Yasoda, in their turn raised their sons on their laps,
held Them in their arms and gave up their sorrow
[of having been separated from Them]. (36)
Thereupon RohinT and DevakI embraced the queen
of Vraja and addressed her with their throats full
of tears, remembering what she had done [for
them] in her friendship: (37) 'Which woman can
forget your unceasing friendship, oh queen of
Vraja? Not even obtaining the wealth of Indra
would suffice to repay you in this world! (38)
When these Two [boys] had not yet met Their
[real] parents They, residing with the two of you
as Their [foster] parents, received the education
and affection, nourishment and protection. My
good lady, in the custody of you saintly souls,
strange to no one and as protective as eyelids to
eyes, They had nothing to fear.'
(39) Sri Suka said: 'The gopTs seeing Krsna, their
object of desire after such a long time, the One for
seeing whom they would curse the creator of their
eyelids [see 10.31: 15], all, by their eyes, took
Him into their hearts to embrace Him there to their
satisfaction and thus attained the ecstatic absorp¬
tion that even for souls constantly united [with
Him in meditation] is difficult to attain. (40) The
Supreme Lord approached them more privately,
embraced them, informed after their health and
with a smile said the following: (41) 'Dear girl¬
friends, do you still remember Us, We who intent
on destroying the enemy party for that purpose
stayed away so long? (42) Maybe you think ill of
Us being afraid that We have put you out of Our
mind - but in fact it is the Supreme Lord who
brings together and separates the living beings.
(43) The way the wind brings together masses of
clouds, grass, cotton and dust and scatters them
again, the same way the Creator of the living be¬
ings brings together and scatters His subjects
[compare 10.5: 24-25]. (44) By the love for Me
that you fortunately developed on your part, you
have obtained Me; it is indeed the devotion unto
Me that leads the living beings to immortality
[compare B.G. 9.33]. (45) Oh ladies, being present
both inside and outside, I am both the beginning
and the end of all created beings, the same way
ether, water, earth, air and fire applies to all mate¬
rial things [see also e.g. 10.9: 13-14]. (46) These
material entities, who thus [on the one hand] exist
within the elements of creation and [on the other
Canto 10 237
hand] according to their true nature pervade those
elements in the form of the atmd [the Soul, self
and person], you should both ways consider as
being present within Me, within the Imperishable,
Supreme Truth [see also e.g. 1.3: 1, 3.26: 51,
10.59: 29, B.G. 9: 15 and siddhanta].'
(47) Sri Suka said: 'The gopTs, this way being in¬
structed by Krsna's teaching about the alma,
eradicated the subtle covering of their soul [their
false ego, see linga, 7.2: 47 and 4.29] by con¬
stantly meditating on Him and were thus fulfilled
by Him. (48) They said: 'With that what You said,
oh Lord with the Lotus navel, we wish that our
minds, however being engaged in household af¬
fairs, are ever vigilant at Your lotus feet, the feet
that the great yogis and highly learned philoso¬
phers keep in mind to meditate upon, for they con¬
stitute, for those who fell into the dark pit of a ma¬
terial existence, the only shelter of deliverance
[see also 7.5: 5, 10.51: 46, 7.9: 28, 7.15: 46].'
*: According to Srlla Sanatana GosvamI in his
Vaishnava-tosanI commentary this event, de¬
scribed in retrospect, would have occurred after
Balarama's visit to Vraja (10.65) and before
Maharaja Yudhisthira's Rajasuya sacrifice (in
10.74) because the enmity within the Kuru family,
the exile of the Pandavas and the ensuing war at
Kuruksetra arose directly after the sacrifice.
Hoofdstuk 83
DraupadI Meets the Queens of Krsna
(1) Sri Suka said: 'The Supreme Lord, the spiritual
master and goal of the gopTs who thus showed His
favor, then asked Yudhisthira and the rest of His
good-hearted relatives about their welfare. (2)
They who by seeing His feet were freed from their
sinful reactions, felt very honored thus being ques¬
tioned by the Lord of the World and gladly
replied: (3) 'How can they be unhappy who ever
drank the intoxicating nectar of Your lotus-like
feet that is poured out by the minds and mouths of
the great souls? How can they who with the drink¬
ing cups of their ears drank to their fill not experi¬
ence the happiness, oh Master, oh Destroyer of the
forgetfulness of the embodied souls about the
Creator who granted them their physical exis¬
tence? (4) By the light of Your personal form we
are released from the bonds of the three [states] of
material consciousness [wakefulness, dreaming
and sleeping]. Being totally immersed therein, we
are of spiritual happiness having bowed down to
You, the goal of the perfected saints [the parama-
hamsas ], who by the power of Your illusion have
assumed this form for the protection of the unlim¬
ited and ever fresh Vedic knowledge that is threat¬
ened by time.'
(5) The great sage said: 'While the crest jewel of
all personalities who is praised in the scriptures
thus was being glorified by His people, the women
of the Andhaka and Kaurava clans met to discuss
with each other the stories about Govinda that are
sung in the three worlds. Please listen as I describe
them to you. (6-7) Sri DraupadI said: 'Oh Vai-
darbhl [RukminI], Bhadra, Jambavatl and Kausala
[NagnajitI]; oh Satyabhama, Kalindl, Saibya [Mi-
travinda], RohinI [see * and 10.61*] and
Laksmana [Madra] and other wives of Krsna,
please tell us how it came to pass that Acyuta, the
Supreme Lord Himself, by the grace of His mystic
power lived the way one lives in the world and got
married to you?'
(8) Sri RukminI said: 'Like a lion taking his share
from a herd of goats and sheep He, who puts the
dust of His feet upon the heads of invincible fight¬
ers, took me away when the kings, with their bows
ready, were about to offer me to Sisupala. May the
feet of Him, the abode of Sri, be my object of
worship [see 10.52-54].'
(9) Sri Satyabhama said: 'Being accused [by my
father King Satrajit] He, in order to clear His
name, defeated the king of the bears [Jambavan]
and brought the jewel back to my father whose
heart was distressed about the death of his
brother [Prasena], Afraid [about this accusation]
he offered me to the Lord, even though I was spo¬
ken for [see 10.56].'
(10) Sri Jambavatl said: 'The creator of my body,
not realizing that He, the Husband of Slta, was his
238 Snmad Bhagavatam - The Story of the Fortunate One
master and worshipable deity,
fought for twenty-seven days with
Him. After he recognized Him he
came to his senses, took hold of
His feet and presented me to Him
together with the jewel. I am His
maidservant [see also 10.56].'
A
(11) Sri Kalindl said: 'Knowing
that I was executing penances with
the desire to touch His feet, He
came together with His friend [Ar-
juna] and took my hand. 1 am the
one cleaning His residence [10.58:
12-23].'
A
(12) Sri Mitravinda said: 'During
my svayamvara He came forward
and stole me away the way the
enemy of the elephants [a lion]
claims his share amidst a pack of
dogs. After having defeated the
kings and my brothers who in¬
sulted Him, He took me to His
capital where Sri resides. May I
there, life after life, serve Him
with washing His feet [10.58: 31].'
cause of my karma, be that betterment of myself in
touching His feet [10.58: 56].'
A
(17) Sri Laksmana said: 'Oh Queen, because 1
repeatedly heard the glorification by Narada of
Acyuta's births and activities, my heart became
fixed upon Mukunda, He who by her [the goddess
Sri] holding the lotus after due consideration was
chosen in rejection of the [demigod] rulers of the
world. (18) My father, also known as Brhatsena,
oh saintly lady, knew my state of mind and out of
love for his daughter arranged for means to meet
this end [of marrying with Krsna]. (19) Just as
with your svayamvara, oh Queen a fish was used
[hung high as a target] that had to be won by Ar-
juna, also in my case there was such a target. Hid¬
den from sight however, it could only be seen as a
(13-14) Sri Satya said: 'Seven
great, strong and vital bulls with
the sharpest horns, that by my fa¬
ther were arranged to test the prowess of the kings,
destroyed the pride of the heroes. But they were
quickly subdued and tied up by Him with the ease
of children playing with young goats. This way
with His valor paying for me, He defeated the
kings on the road with an army of four divisions
and took me, being protected by maidservants,
with Him. May there be my servitude unto Him
[10.58:32-55].'
A
(15-16) Sri Bhadra said: 'With me in love with
Him, oh Krsna [DraupadI], my father of his own
accord invited my maternal cousin Krsna and gave
me to Him together with a retinue of female com¬
panions and a military escort of one aksauhinT.
May there for me, birth after birth wandering be¬
Canto 10 239
reflection in water [in a pot below]. (20) Hearing
about this, from everywhere all the kings expert in
the art of archery and wielding other weapons,
came to my father's city together with their thou¬
sands of teachers. (21) My father honored all of
them with full respect for each his strength and
age. Then they, who had set their minds upon me,
took up the bow and arrows to pierce [the target]
in the assembly. (22) Some of them after lifting
[the bow] were unable to string it and gave up and
some, having pulled the bowstring, fell down be¬
cause they were hit by it. (23) Other heroes like
the kings of Magadha [Jarasandha], Cedi
[Sisupala] and Ambastha as also Bhlma, Duryod-
hana and Kama, managed to string the bow but
could not locate the target. (24) Arjuna managed to
locate it and, aiming carefully while looking at the
reflection of the fish in the water, took a shot, but
the arrow did not hit the target, it just brushed
it. (25-26) After the kings were defeated in their
pride and had given up, the Supreme Lord play¬
fully took up the bow and managed to string it. At
the moment the sun was situated in Abhijit [in
'victory', or at noon] He fixed an arrow on it and
pierced, with a single look in the water, the fish
with His arrow so that it fell down. (27) Kettle¬
drums resounded in the sky and on earth the
sounds of 'jaya' were heard while the demigods
overwhelmed by joy released torrents of
flowers. (28) Next, with a shy smile on my face
and a wreath of flowers in my hair, I entered the
arena with gently tinkling ankle bells on my feet, a
golden necklace with brilliant jewels around my
neck and a pair of fine silken, new garments held
together by a belt. (29) 1 lifted up my face encir¬
cled by its many locks of hair and with my cheeks
effulgent because of the earrings and looked all
around at the kings. With a cool smile casting
sidelong glances 1 slowly placed my necklace
around the neck of Murari who had captured my
heart. (30) At that moment conch shells, mrdan-
gas, tabors, kettledrums and war drums and such
instruments resounded while the singers sang and
male and female dancers danced. (31) The leading
kings could not accept the choice I thus made for
the Supreme Lord as my master, oh Draupadl. Up¬
set and with a heart full of imprecation they be¬
came quarrelsome. (32) Faced with that situation
He lifted me on the chariot with its four excellent
horses. He prepared His Sarnga, donned His armor
and stood firm to offer battle with His four arms
[displayed in full]. (33) Daruka drove the chariot
that was trimmed with gold, oh Queen, while the
kings looked on as if they were [startled] animals
seeing the lion king. (34) Like village dogs with a
lion the kings went after Him. Some of them then
tried to block His way by raising their bows
against Him. (35) Because of the floods of arrows
shot from the Sarnga some of them fell with their
arms, legs and necks severed, while others gave it
up and fled. (36) Like the sun god reaching his
abode [or the western horizon] the Lord of the
Yadus then entered Dvaraka, His city, that is glo¬
rified in heaven and on earth, that was profusely
decorated with wonderful archways and banners
on flagpoles blocking the sunlight. (37) My father
honored his friends, immediate relations and other
family members with the most valuable clothing
and jewelry, with beds, seats and with other furni¬
ture. (38) In his devotion he presented the most
valuable weapons to the Lord of the Complete
[PQrnasya], as also maidservants endowed with all
riches, infantry, elephantry, chariotry and
cavalry. (39) By abruptly breaking off our material
bonds and doing penances, we have all become
the maidservants of His household, of Him, the
One Satisfied Within Himself.'
(40) The other queens said [as expressed by Ro-
hinl]: 'After He in battle had killed the demon
Bhauma and his followers, He discovered that we,
the daughters of the kings that the demon defeated
during his conquest of the earth, had been impris¬
oned by him. Because we constantly had remem¬
bered His lotus feet as the source of liberation
from a material existence He, the One All of
whose Wishes are Fulfilled, married us after our
release. (41-42) Oh saintly lady, we do not desire
rulership over the earth, a heavenly kingdom, un¬
limited pleasures or mystic power. Nor do we
strive for the supreme divinity, to achieve immor¬
tality or the abode of Hari. We [just] want to carry
on our heads the dust of the divine feet of the
Wielder of the Club that is enriched with the fra¬
grance of the kunkuma from the bosom of Sri [see
also 10.47: 60, ** and the Sri Sri Siksastaka verse
4], (43) We desire the same as what the Pulinda
women [the gopTs] desire, as what the grass and
240 Snmad Bhagavatam - The Story of the Fortunate One
the plants and the grazing cows and gopas of Vraja
desire: to be touched by the feet of the Supreme
Soul.'
*: The one called RohinI here is not RohinI, the
mother of Balarama, but the one queen represent¬
ing the 16000 queens that Krsna wed next to His
eight principal queens.
**: The parcimpara points out that the Sri referred
to here is the supreme goddess of fortune as iden¬
tified by the ' Brihad-gautamTya-tantra
devT Krsna-mayi prokta
radhika para-devata
sarva-laksmT-mayT sarva
kantih sammohinT para
"The transcendental goddess Srlmatl RadharanI is
the direct counterpart of Lord Sri Krsna. She is the
central figure for all the goddesses of fortune. She
is endowed with the power to attract the all-
attractive Personality of Godhead. She is the pri¬
meval internal potency of the Lord."
Hoofdstuk 84
Vasudeva of Sacrifice to the Sages at
Kuruksetra Explaining the Path of Suc¬
cess
(1) Sri Suka said: 'When Prtha, the daughter of the
king of Subala [Gandharl] and DraupadI, Sub-
hadra and the wives of the kings as also His gopTs,
heard of the loving attachment [of the wives] to
Krsna, Lord Hari, the Soul of All, they were all
greatly amazed with tears filling their eyes. (2-5)
As the women thus were conversing with the
women and the men with the men, sages arrived at
the place eager to see Krsna and Rama: Dvaipay-
ana, Narada, Cyavana, Devala and Asita; Visvami-
tra, Satananda, Bharadvaja and Gautama; Lord
Parasurama and his disciples, Vasistha, Galava,
Bhrgu, Pulastya and Kasyapa; Atri, Markandeya
and Brhaspati; Dvita, Trita, Ekata and the sons of
Brahma [the four Kumaras] as also Angira,
Agastya, Yajnavalkya, sages like Vamadeva and
others. (6) Seeing them the Pandavas, Krsna,
Rama, the kings and others who sat down, imme¬
diately stood up to bow down to the souls who are
honored throughout the universe. (7) They all, in¬
cluding Balarama and Acyuta, honored them befit-
tingly with words of welcome, sitting places, wa¬
ter to wash their feet and water to drink, flower
garlands, incense and sandalwood paste. (8) With
the sages sitting down comfortably the Supreme
Lord, who in His embodiment defends the
dharma, addressed that with rapt attention listen¬
ing assembly of great souls. (9) The Supreme Lord
said: 'We who achieved this birth have now all
obtained its fruit: the audience of the masters of
yoga that even by the demigods is rarely won. (10)
How is it possible that human beings who are not
very renounced and see God in the form of the
temple deity, now may enjoy your company and
may touch you, ask you questions, bow down and
be of worship at your feet and such? (11) By just
seeing you, the saints, one is instantly purified,
while that is not so with the holy places consisting
of water or with the deities made of clay and stone
that only after a long time make that happen [1.13:
10], (12) Neither the fire, the sun, the moon nor
the firmament, neither the earth, the water, the
ether, the breath, the speech nor the mind take,
when they are worshiped, away the sins of some¬
one entangled in material opposites. But they are
wiped away by just a few moments of service to
men of [brahminical] learning. (13) With the idea
of himself as being the body that can be so smelly
with its three elements [of mucus, bile and air],
with the notion of a wife and that all as being his
property, with the view of clay as being something
worshipable, with the thought of water as being a
place of pilgrimage, he [the common man going
for appearances] is not of [respect for] the men of
wisdom. As such he is [not much better than] a
cow or an ass.'
a /
(14) Sri Suka said: 'Hearing this being said by
Krsna, the Supreme Lord of Unlimited Wisdom,
the scholars were silent, confounded by the words
that were hard to digest. (15) The sages pondered
for some time over the Lord and the subordinate
position [He had assumed] and concluded that
what He had said was meant to enlighten the peo-
Canto 10 241
pie. Thus they addressed Him, the Spiritual Master
of the Universe, with a smile on their faces. (16)
The honorable sages said: 'Just see how we, the
best knowers of the truth and chief creators of the
universe, are bewildered by the power of the mate¬
rial illusion created by the activities of the Su¬
preme Lord, who so amazingly covert in His op¬
erations pretends to be the one controlled. (17)
Effortlessly He creates, all by Himself, the variety
of this universe and maintains and destroys it
without getting entangled Himself. He is in His
actions just like the earth element with the many
names and forms of its transformations. What an
actor [imitator] the Almighty One is in His activi¬
ties [see also 8.6: 10]! (18) Your good Self, the
Original Personality of the Soul, nonetheless at
times assume the mode of goodness in order to
protect Your people and to chastise the
wicked; it is the mode in which You main¬
tain the eternal Vedic path of the
varnasrama divisions [of status/vocational
orientations] by means of Your pastimes
[see also sanatoria dharma], (19) The Spirit
of the Absolute [as known by the Vedas] is
Your pure heart wherein the manifest, the
unmanifest and the transcendental position
is realized by means of austerities, study
and turning inward in concentrated medita¬
tion [see also B.G. 7: 5], (20) Oh Absolute
Truth, You show Your respect for the
community of the brahmins because one
by means of those perfect representatives
can understand the revealed scriptures.
Consequently You are the leader of all
souls of respect for the brahminical culture.
(21) Today we achieve the fulfillment of
our birth, education, austerities and vision,
for it is the goal of the saintly souls to find
association with You, the Ultimate of all
Welfare. (22) We offer [You] Krsna our
obeisances, You, the Supreme Lord whose
wisdom is always fresh, the Supersoul who
covers His greatness with His yogamdya.
(23) None of these kings who enjoy Your
company, nor the Vrsnis, know You hiding
behind the curtain of mdya, as the Supreme
Soul, the Time and the Lord [B.G. 6: 26].
(24-25) The way a sleeping person, who
envisions an alternate reality with names
and forms, in what he manifests through his mind
does not know of a separate reality beyond it, does
one with You similarly having names and forms,
have no clue because of the discontinuity of one's
memory that is created by the activity of the
senses that bewilder one's consciousness with
Your mdya [compare B.G. 4: 5 and 4.29: 1, 10.1:
41 and 7.7: 25], (26) Today You granted us the
vision of Your feet forming the source of the
Ganges that washes away an abundance of sins.
When one [with them] well installed in the heart
has ripened in one's yoga practice and fully has
matured in devotional service, the material men¬
tality that covers the individual souls is destroyed
and Your destination is attained - so please, show
Your devotees Your mercy.'
242 Snmad Bhagavatam - The Story of the Fortunate One
(27) Sri Suka said: 'The sages having said this
took leave of Dasarha [Krsna], Dhrtarastra and
Yudhisthira, oh sage among kings, and prepared to
return to their hermitages. (28) Seeing this the
greatly renown Vasudeva [the father of Krsna]
approached them and bowing down took hold of
their feet while expressing the following, carefully
chosen words. (29) Sri Vasudeva said: 'My obei¬
sances to you who [represent] all the gods [*]. Oh
seers, please listen, tell us this: how can we be
freed from our karma by doing work?'
A
(30) Sri Narada said: 'Oh scholars, this question
asked by Vasudeva in his eagerness to learn about
his ultimate benefit, is not that surprising at all
considering the fact that he thinks of Krsna as be¬
ing a child [of his, his son]. (31) When people are
close in this world, it is easily a cause of disregard,
just as it is e.g. with someone living at the Ganges
who leaves to seek purification elsewhere. (32-33)
The quality of [the Lord] His awareness is never
disturbed by time-dependent matters like the crea¬
tion, destruction and so on of this universe, not by
its own activity nor by another agency [see B.G. 4:
14 and 10: 30], The consciousness of Him, the
One Controller without a Second, is not affected
by hindrances, material actions and their conse¬
quences and the natural modes with their flow of
changes [klesa, karma and guna ]. Others [though]
may consider Him as being covered by His own
expansions of prana and other elements of nature,
just like the sun is hidden by clouds, snow or
eclipses.'
(34) Then, before all the kings as also Acyuta and
Rama listening, oh King, the sages addressed
Vasudeva saying: (35) 'It has been ascertained as
being correct that karma is counteracted by this
[type of] work: to worship with faith and with fes¬
tive sacrifices Visnu, the Lord of All Sacrifices.
(36) Scholars demonstrated from the viewpoint of
the Sastras that this religiousness of being con¬
nected [in yoga] is the easiest way to pacify the
mind; it brings joy to the heart. (37) For the twice-
born soul at home in worship of the Personality of
Godhead to perform sacrifices faithfully with spot¬
lessly [justly] acquired possessions, constitutes the
path that brings success [**]. (38) An intelligent
person should renounce the desire for wealth by
means of sacrifices and charity. He should give up
the desire for a wife and kids by engaging in tem¬
ple affairs. With the help of [the cakra order of]
Time [and also as being the destroyer of all
worlds, see also 9.5 and B.G. 3: 16] he should for¬
get the desire for a world for himself, oh
Vasudeva. All sages renounced their [three types
of] desires for a household life and went into the
forest for doing penances [see also B.G. 2: 13].
(39) Prabhu, a twice-born soul is bom with three
debts: a debt to the gods, a debt to the sages and a
debt to the forefathers. Not liquidating them by
[respectively] sacrifice, studying the scriptures and
by begetting children [also pupils and brainchil¬
dren like books, see ***] he, upon leaving the
body, will fall down [back into the material
world]. (40) But you [Vasudeva] are presently free
from two of the debts, the debt to the sages and the
debt to the forefathers, oh magnanimous soul. Be
now free from your debt to the gods and renounce
your homestead. (41) Oh Vasudeva, [in a previous
life] your good self must have been of much wor¬
ship with devotion for the Supreme Lord of the
Universe, for He assumed the role of your son [see
also lo.3: 32-45 and 11.5: 41].'
A ,
(42) Sri Suka said: 'Vasudeva having heard the
words they spoke, chose for the sages as his
priests and propitiated them by bowing his head.
(43) The rsis being asked, oh King, then engaged
the pious soul in fire sacrifices that strictly to the
principles with excellent arrangements were per¬
formed at the holy field [of Kuruksetra], (44-45)
When he was about to be initiated the Vrsnis came
joyfully to the sacrificial pavilion, bathed and
well-dressed, wearing garlands and being elabo¬
rately ornamented. They came together with their
queens who, carrying the items of worship in their
hands, were clad in the finest clothes, wore lockets
around their necks and were smeared with san¬
dalwood paste, oh King. (46) Clay tom-toms and
tabors, kettle drums and drums, conch shells and
other musical instruments sounded, male and fe¬
male dancers danced and bards and panegyrists
sweet voiced sang together with the female singers
of heaven and their husbands. (47) According to
the rules by the priests sprinkled with sacred water
[for his initiation], Vasudeva with his eyes being
Canto 10 243
decorated with collyrium and his body being
smeared with fresh butter, together with his eight¬
een wives [see 9.24: 21-23 & 45] looked like the
moon king surrounded by the stars. (48) With
them all finely decorated wearing silk sarTs and
bangles, necklaces, ankle bells and earrings he,
being initiated and clad in deerskin, shone bril¬
liantly. (49) Oh great King, his officials and priests
radiated with their jewels and garments of silk as
if they were standing in the sacrificial arena of the
killer of Vrtra [Indra, see 6.11]. (50) At that time
the two Lords Rama and Krsna also stepped for¬
ward. With each of Them being accompanied by
His own wives, sons and family members as ex¬
pansions of Their glory, They shone just as splen¬
didly. (51) Vasudeva exercised, in accordance with
the rules, respect for the Lord of Rituals, Mantras
and Paraphernalia, by performing [both the types
of] fire sacrifices and such that are differently
characterized as 'original' [or primary, different
prototypes as described in the sruti] and 'changed'
[or secondary, offerings following adapted proce¬
dures, see *4]. (52) Next he compensated at the
designated time the priests, who were already
richly decorated, with gifts of gratitude that deco¬
rated them even more, as also with marriageable
girls, cows and land of great value. (53) After the
great sages had executed the ritual with oblations
by the sponsor and his wife [ patni-samyaja ] as
also the concluding ritual [avabhrthya], the brah¬
mins, with [Vasudeva] the chief of the yajfia in
front, bathed in the lake of Lord Parasurama [9.16:
18-19]. (54) Having bathed he together with the
women gave their jewelry and clothing away to
the bards and next in his finest apparel honored all
the classes of people and even the dogs with food.
(55-56) His relatives, their wives and children, the
leaders of the Vidarbhas, Kosalas, Kurus, Kasls,
Kekayas and Srnjayas, the officials, the priests, the
different types of enlightened souls, the ordinary
humans, the paranormal souls ['the ghostly'], the
forefathers and the venerable personalities he gave
opulent gifts. Then they took leave from Krsna,
the Abode of Sri, and departed full of praise for
the sacrifice that was performed. (57-58) The im¬
mediate family members Dhrtarastra and his
younger brother [Vidura], Prtha and her sons [Ar-
juna, Bhlma and Yudhisthira], Bhlsma, Drona, the
twins [Nakula and Sahadeva], Narada, Bhagavan
Vyasadeva and others embraced their friends and
relatives, the Yadus, and then, with hearts melting
of affection upon the separation, with difficulty
returned to their respective places as also did the
rest of the guests. (59) Nanda out of affection for
his relatives stayed together with the cowherds [a
little longer]. They were by Krsna, Balarama,
Ugrasena and the rest honored with extra opulent
worship. (60) Vasudeva who with ease had crossed
over the ocean of his great ambition [see also 10.3:
11-12], felt most satisfied. Surrounded by his well-
wishers he took Nanda's hand and spoke to him.
A
(61) Sri Vasudeva said: 'The by God forged bond
of men called affection is, I think, even for heroes
and yogis difficult to give up. (62) Even though
the friendship you offered so very saintly has not
been reciprocated by us, being so forgetful of what
you did, it will never cease, for it is beyond com¬
pare. (63) Formerly [sitting in Kamsa's prison] we
could not act on your behalf and now, well-to-do,
oh brother, we even with you standing in front of
us fail to see you because our eyes are blinded
being intoxicated by our opulence. (64) May
someone who is after the real benefit of life never
find the fortune of kings, oh you so full of respect,
for with his vision thus being clouded he is blind
to even the needs of his own family and friends
[compare 10.10: 8].'
(65) Sri Suka said: 'Thus with tears filling his eyes
remembering what he [Nanda] all had done in his
friendship, Anakadundubhi, with his heart sof¬
tened by the intimacy, had to weep. (66) Out of
love for his friend who showed his affection and
for Krsna and Rama, Nanda then said: 'I will go
later, I will go tomorrow', but stayed three months
longer with the Yadus who honored him. (67-68)
Being satisfied with desirables like the most valu¬
able ornaments, finest linen and various priceless
pieces of furniture, he accepted the gifts that were
offered by Vasudeva, Ugrasena, Krsna, Uddhava
and others. Seen off by the Yadus, he departed
together with the inhabitants of Vraja and his fam¬
ily. (69) As they went to Mathura, Nanda, the go-
pas and the gopTs could not put Govinda's lotus
feet out of their minds and consequently looked
back [many a time]. (70) With their relatives hav¬
ing departed the Vrsnis, who had Krsna as their
244 Snmad Bhagavatam - The Story of the Fortunate One
deity, saw that the rainy season was about to begin
and therefore turned back to Dvaraka. (71) To the
people [at home] they gave an account of the great
festivity and of what had taken place in relation to
the lord of the Yadus [Vasudeva] and all the well-
wishers they had seen during the pilgrimage [see
10.82].'
*: This statement, so reminds the parampara, is
confirmed in the authoritative sruti- mantras, that
declare 'yavatTr vai devatas tah sarva veda-vidi
brahmane vasanti "Whatever demigods exist, all
reside in a brahmana who knows the Veda."
**: The parampara adds: 'Both Srldhara SvamI
and Sri Jlva GosvamI here agree that the ritual
karma of Vedic sacrifices is particularly meant for
attached householders. Those who are already re¬
nounced in Krsna consciousness, like Vasudeva
himself, need only cultivate their faith in the
Lord's devotees, His Deity form, His name, the
remnants of His food and His teachings, as given
in Bhagavad Gita and Sflmad Bhagavatam.'
***: The word putra used here usually refers to a
child, but also means doll or any other artificial
thing to care for like a home, or works of art, a
book or another byproduct as Prabhupada and his
pupils called it as e.g. in 3.28: 38 and 11.20: 27-
28. It literally means 'preserving from the hell
called Put', the place where the childless ones re¬
side.
*4: The parampara explains: 'The Brahmana por¬
tion of the Vedic sruti specifies the complete step-
by-step procedure of only a few prototype sacri¬
fices, such as the Jyotistoma and Darsa-
pumamasa. These are called the prakrta, or origi¬
nal, yajnas', the details of other yajhas must be
extrapolated from the patterns of these prakrta
injunctions according to the strict rules of the
Mlmamsa-sastra. Since other yajnas are thus
known by derivation from the prototype sacrifices,
they are called vaikrta, or "changed".'
Hoofdstuk 85
Lord Krsna Instructs Vasudeva and Re¬
trieves Devakl's Sons
(1) The son of Vyasa said: 'One day, Sankarsana
and Acyuta, the two sons of Vasudeva, visited
Their father who, after They had honored his feet,
welcomed Them affectionately and spoke to
Them. (2) Having heard the words of the sages
referring to the superhuman qualities of his two
sons, he became convinced of Their heroic deeds.
Addressing Them by name he said: (3) 'Krsna, oh
Krsna, oh greatest yogi, oh eternal Sankarsana, I
know that the two of You are the direct [represen¬
tatives] of the original nature [or pradhana ] and
the supreme male principle [the Purusa or person]
of this universe. (4) You are directly the Supreme
Lord, the masters of the original substance and the
person. Whatever comes into existence whenever
for whatever reason, originates from You, is cre¬
ated by You and exists within You, is there for
Your sake and belongs to You. (5) Oh Lord of the
Beyond, this variegated universe that You created
from Yourself, is maintained by You, oh Unborn
One, You enter it as the Supersoul [the
Paramatma] and [constitute therewith] the life
principle of the vitality [prana] and the individual¬
ity \jiva\. (6) Of both [the animate, and inanimate]
entities that, different as they are and all belonging
to the Supreme, are thus dependent, You are the
One who constitutes the creative potency that is
active within the life air and the other basic forces
of the universe [see also 2.5: 32-33]. (7) The glow,
brilliance, luminosity and the particular existence
of the moon, the lire, the sun, the stars and light¬
ning B.G. 15: 12], the permanence of the moun¬
tains and the fragrance and sustaining power of the
earth, are all You in fact. (8) The quenching and
the vitalizing capacity of water as also the water
itself and its taste are You, oh Lord. Oh Controller,
on the basis of Your air [the oxygen...] there is the
body heat, the mental and physical vigor, the en¬
deavor and the movement [see also B.G. 11: 39].
(9) You are the directions and the spaces they de¬
scribe, the omnipresent ether and the elemental
sound belonging thereto. You are the [primeval]
sound that constitutes the syllable AUM and its
Canto 10 245
differentiation in particular forms [of language,
see also B.G. 7: 8]. (10) You are the power of
sense perception, You are their gods [see also see
also 3.12: 26] and of them You are the mercy
[granting these sensations]. You are of the intelli¬
gence the power to decide and of the living being
the power to remember things correctly [B.G. 7:
10 & 15: 15]. (11) You, the primeval Cause of all
Causes [the non-manifest original substance
pradhana ], are the source of the physical elements
[tamas] , the passions of the senses [rajas] and the
stream of consciousness of the creative gods
[sattva, see also B.G. 14]. (12) Among the entities
that are subject to destruction in this world You are
the imperishable being, just as the substance of
something is observed [and not lost] with its trans¬
formations. (13) The modes of goodness, passion
and ignorance and their functions are in this [im¬
perishable] way regulated within You, within the
Supreme Absolute Truth, by Your internal potency
[the yogamaya of Your pastimes]. (14) On that
account there is in You [Yourself] no question of
these modifications. When they are conditioned by
You [and in You] as products of creation, they
have You inside of them, You who otherwise are
not material [eternally free, nitya-mukta, see also
B.G. 2: 12, 9: 4-5 & 8: 19]. (15) In this world they
are ignorant who impelled by their karma [eter¬
nally bound, nitya-bandha ] move around in the
cycle of rebirth because they fail to understand the
transcendental destination that is the Soul of the
Complete. (16) I was as fortunate to acquire with
this life this difficult to attain, most suitable form
of human existence, but because of Your deluding
energy \mdyd] I have spent my entire life in con¬
fusion about what one's own purpose in life would
be. (17) With You who in this world ties everyone
together with the ropes of affection, there is with
the body and the progeny and other relations the
'this I am' and 'these are mine' to it [see also e.g.
2.9: 2, 4.28: 17, 4.29: 5, 5.5: 8 and 6.16: 41]. (18)
The two of You are not our sons but evidently the
Lords of pradhana and Purusa who descended to
remove the burden of rulers from the earth, as You
have said [10.50: 7-10]. (19) I therefore today seek
the shelter of Your lotus feet that, from the surren¬
dered, from the distressed souls, take away the
fear of being entangled [in the material world], oh
Friend, and that is all. Enough, I have enough of
that hankering for sense enjoyment that binds me
to the mortal frame and makes me think of You,
the Supreme One, as being my child. (20) In the
maternity room You indeed said [see 10.3: 44] that
You were the Unborn Soul who age after age hav¬
ing taking birth with us thus operates to defend
Your dharma and therewith just like a cloud
[changing form] assume and give up various bod¬
ies [see B.G. 4: 8], Oh, who can understand the
mystic potency and powerful expansions of You,
the all-pervading, most glorified Lord?'
(21) Sri Suka said: 'Having heard these statements
of His father, the Supreme Lord, the best of the
Satvatas, with humility bowed down and then re¬
plied broadly smiling in a gentle voice. (22) The
Supreme Lord said: 'I consider these meaningful
words of yours appropriate, oh father, since by
referring to Us, your Sons, you have expressed the
complete of reality. (23) I, you, He, My brother,
and these residents of Dvaraka, must together with
everything that moves and not moves, all be con¬
sidered the same way [as expansions of Me], oh
best of the Yadus [B.G. 9: 5 & 15 and the sid-
dhanta]. (24) The Supreme Soul being indeed one,
self-luminous, eternal and distinct, by means of
the modes, from Himself has created the material
entities that belong to those modes. Being free
from the modes He is thus seen as many. (25) It is
as with the ether, the air, the fire, the water and the
earth that, being single elements, depending their
locations, in their manifest and unmanifest, small
and large products appear as many [see also B.G.
13:31].'
(26) Sri Suka said: 'Vasudeva thus having been
addressed by the Supreme Lord, oh King, was lib¬
erated from his thinking in opposites and became
silent, being satisfied within. (27-28) Then at that
place, oh best of the Kurus, DevakI, the worshipa-
ble goddess of all who to her utter amazement had
heard of [the retrieval of] the son of Their guru
[10.45], asked Krsna and Rama loudly and clear to
bring back her own sons who were murdered by
Kariisa. With that in mind looking back, she spoke
sad and distraught with tears in her eyes. (29) Sri
DevakI said: 'Rama, oh Rama, oh Immeasurable
Soul; oh Krsna, Master of the Yoga Masters, I
know that the two of You are the Original Person-
246 Snmad Bhagavatam - The Story of the Fortunate One
alities, the Lords of the Creators of the Universe
[see also catur-vyuha ]. (30) Having taken birth
from me You have now descended because of the
kings who, living in defiance of the scriptures and
with their good qualities destroyed by the time [of
Kali-yuga], became a burden to the earth. (31) Oh
Soul of All That Be, today I have come to seek
shelter with You, who by a partial expansion [the
modes] of an expansion [the material energy] of
an expansion [Narayana] of Yours gives rise to the
generation, prospering and dissolution of the uni¬
verse [see also 2.5]. (32-33) One says that Your
guru ordered You to retrieve his son who had died
a long time ago. You brought him from the place
of the forefathers to Your spiritual master as a gift
of gratitude to the teacher. Please, oh You two
Masters of the Yoga Masters, fulfill the same way
my desire. 1 would like to see my sons brought
back who were killed by Kamsa [see 10.4].'
(34) The rsi [Suka] said: 'Thus entreated by Their
mother, oh descendant of Bharata, Rama and
Krsna entered the nether world of Sutala utilizing
Their internal potency [see 5.24: 18]. (35) The
daitya king [Bali] who saw Them entering stood
immediately up to bow down to Them together
with his entourage. He was overwhelmed with joy
of seeing Them, the Supreme Soul and Self of the
Universe who were his favorite divinity of wor¬
ship. (36) Bringing Them royal seats, They were
happy to sit down there. He washed the feet of the
two Great Souls and together with his followers
took the water [upon their heads] that purifies
[everyone] up to Brahma. (37) He worshiped
Them by presenting all the wealth of himself and
his family: the most valuable riches, garments,
ornaments, fragrant pastes, bethel nut, lamps, nec-
tarean food and so on [*]. (38) He who had con¬
quered Indra [see 8.15], over and over took hold
of the Supreme Lord's feet. With a heart melting
of love, with tears of happiness in his eyes and
with his hair standing on end, oh King, he spoke
with a choked up voice. (39) Bali said: 'My obei¬
sances to Ananta, the Greatest Being and Krsna,
Canto 10 247
the Absolute Truth, the Supersoul, the Dissemina¬
tor and Creator of analytical knowledge [sankhya,
see 3.25-32] and [the science of bhakti] yoga. (40)
To see You is indeed something rarely achieved by
the living beings. But [if You endeavor to reach
us] of Your own accord it lies even within the
reach of people like us whose natures are of pas¬
sion and ignorance [see B.G. 3: 21-23]. (41-43)
The sons of Diti and Dana, the singers of heaven,
the perfected souls, the scientists, the venerable
persons, the wealth keepers, the wild, the carnivo¬
rous and the paranormal ones, the mystics, the
politicians, we and others like them are constantly
fixed in a grudge against the physical presence of
You, the direct embodiment of the revealed scrip¬
tures who are of pure goodness. Some are obsti¬
nate with hatred and some are of devotion with a
certain lust [an ulterior motive], while the enlight¬
ened souls predominated by the mode of goodness
are not attracted in that [negative] way [compare:
the atmarama-ve rse 1.7: 10]. (44) Oh Master of
the Yoga Masters, when not even expert yogis
know Your bewildering power of yoga that for the
greater part is characterized by terms like this
[svanipa and visesa inborn and modal game of
identity], what then to expect of us? (45) Have
therefore mercy with me and lead me out of the
blind well of a householder's life towards the other
shelter of Your lotus feet that is sought by selfless
souls. Thus I may wander everywhere alone or
else under the protection of those [saints, devo¬
tees, Vaishnavas, desire trees] who are willing to
help everyone in the world, the ones at whose feet
one finds peace and obtains what one needs in life
[the 'vrtti ']. (46) Please direct us, oh Controller of
the ones [self-]controlled, make us sinless, oh
Master, turn us into a person who executes with
faith and is thus freed from [scriptural, ritual] fixa¬
tions.'
(47) The Supreme Lord said: 'Once, during the
first Manu, Marlci fathered six sons bom from
Urna. They were demigods who laughed when
they saw that the loving one ['kam', or Brahma in
this case] wanted to copulate with his daughter
[called Vak, see 3.12: 28-35, compare 3.20: 23],
(48-49) Because of that offense they immediately
entered a womb to be born to Hiranyakasipu. They
were then by Yogamaya transferred to be born
from the womb of DevakI, oh King. They were
murdered by Kamsa. She laments over them as
being her own sons. These same sons are living
here near you [see also ** and 10.2*]. (50) We
would like to take them from here in order to dis¬
pel their mother's sadness. When thereafter the
curse is lifted they, being freed from the misery,
will come back to their own [heavenly] world.
(51) By My grace these six - Smara [Klrtiman, see
10.1: 57], UdgTtha, Parisvanga, Patanga, Ksu-
drabhrt and GhrnI - will return to the destination
of the saintly souls.'
(52) Thus having spoken They, both being hon¬
ored by Bali, took the sons back to Dvaraka and
presented them to their mother. (53) When she
saw the boys, the breasts of the goddess flowed
because of her affection for her sons. She placed
them on her lap and embraced them, over and over
smelling their heads. (54) Bewildered by the illu¬
sory energy of Visnu because of which the crea¬
tion comes into being, she lovingly allowed her
sons to drink from her breasts that were wet as
they touched them. (55-56) Having drunk her nec-
tarean milk, that had remained from the milk the
Wielder of the Club had drank [before Vasudeva
carried Him to Gokula], they, because of [thus]
coming in touch with the body of Narayana, re¬
gained the awareness of their original selves.
Bowing down to Govinda, DevakI, their father and
Balarama they, for everyone to see, went to
[heaven,] the abode where the gods reside. (57)
Seeing this return and departure of the dead, di¬
vine DevakI thought in great amazement about the
magic that was arranged by Krsna, oh King. (58)
Oh descendant of Bharata, there are of Krsna, the
Supreme Soul unlimited in His valor, countless
heroic acts like this.'
a
(59) Sri Suta said [at Naimisaranya, 1.1: 4]:
"Whoever devoutly hears or recounts the way this
pastime of Murari whose glories are unlimited is
described by Vyasa's respected son, will by thus
fixing his mind on the Supreme Lord, go to His
all-auspicious heavenly abode, for this true delight
for His devotees' ears fully annihilates the sins of
the living being."
248 Snmad Bhagavatam - The Story of the Fortunate One
Hoofdstuk 86
Arjuna Kidnaps Subhadra,
and Krsna Instructs Bahu-
lasva and Srutadeva
(1) The honorable king [Parlksit] said:
'Oh brahmin, we would like to know
how she who is my grandmother, the
sister of Krsna and Rama [Subhadra,
see 9.24: 53-55], got married to Ar¬
juna.'
(2-3) Sri Suka said: 'Arjuna, the great
lord, while on a pilgrimage wandering
the earth, reaching Prabhasa heard that
Balarama intended to give His mater¬
nal cousin away to Duryodhana and to
no one else. Desirous of her, he there¬
fore went to Dvaraka disguised as a
renunciate with a tridanda [*]. (4) Determined to
fulfill his purpose, he resided there during the
months of the rainy season and was [according to
the custom] all the time honored by Balarama and
the citizens without them being aware who he
was. (5) One day being invited as a guest he was
brought to the house of Balarama who faithfully
presented him a meal which he then ate. (6) With
his eyes wide open of happiness, he saw the won¬
derful girl there who enchanted heroes. Smitten he
fixed his mind on her. (7) Seeing him who stole
each woman's heart, she desired him also. She
fixed her heart and eyes upon him and full of de¬
sire bashfully smiling cast sidelong glances. (8)
Thinking of nothing but her, Arjuna awaited the
right opportunity. With his heart trembling of the
strongest desire, he could find no peace. (9) When
she during an important religious festival rode
away from the fortress in a chariot, the mighty
*: The parampara adds here that there are nine
standard processes of devotional service as
Prahlada points out in 7.5: 23-24, and that the last,
atma-samarpanam, the handing over of one's
wealth as modeled by Bali Maharaja for the sake
of the atma-nivedanam of self-communication
with the Lord, is the culmination toward which
every endeavor should aim. If one tries to impress
the Lord with wealth, power, intelligence and so
on but fails to humbly understand oneself to be
His servant, one's so-called devotion is only a pre¬
sumptuous show. The parampara thus warns here
against the false religion of pompous ceremony
without regard for the yogic retreat as of Daksa in
4.2. See also B.G. 2:42-43.
**: The parampara explains with the deary as
Srldhara SvamI and Visvanatha CakravartI that
after taking Marlci's six sons from Hiranyakasipu,
Lord Krsna's Yogamaya first made
them pass through one more life as
children of another great demon,
Kalanemi [the previous incarnation of
Kamsa, see 10.1: 68], and then she
finally transferred them to the womb
of Devakl. For the full story see foot¬
note 10.1***.
Canto 10 249
warrior seized the opportunity to abduct the girl
who had stolen his heart. That occurred with the
consent of her parents [see lo.l: 56] and Krsna.
(10) Standing on the chariot he, like the king of
the animals claiming his share, raised his bow and
drove back the heroes and guards who tried to stop
him while her relatives were angrily shouting. (11)
Balarama upon hearing about it was as perturbed
as the ocean during a full moon. Lord Krsna and
His family had to grasp Him respectfully by His
feet in order to pacify Him. (12) He thereupon was
pleased to send presents of great value, elephants,
horses and male and female servants as a wedding
gift for the groom and bride.'
a /
(13) Sri Suka continued: 'There was among
Krsna's brahmins one named Srutadeva. He was
one of the best being exclusively devoted to Krsna
and was known for the fullness of his realization -
his serenity, learning and freedom from sense
gratification. (14) As a householder dwelling in
Mithila in the kingdom of Videha, he performed
his duties without being concerned about what he
received for his sustenance. (15) Day by day doing
his tasks as required he was satisfied with just that
- and nothing more - what he by providence ac¬
quired as his share for his sober maintenance. (16)
The ruler of that kingdom stemming from the line
of King Mithila [Janaka] was known by the name
of Bahulasva. He was just as selfless as he was my
dear King. They were both equally dear to Acyuta.
(17) Pleased with the two of them the Supreme
Lord mounted His chariot that was brought by
Daruka. Together with a group of sages the Master
went to Videha. (18) He was accompanied by
Narada, Vamadeva, Atri, Krsna Dvaipayana
Vyasa, Parasurama, Asita, Aruni, 1 [Suka], Brhas-
pati, Kanva, Maitreya, Cyavana and others. (19)
Everywhere He came, the citizens and villagers
approached, carrying arghya [offerings of water]
to welcome Him like He was the risen sun sur¬
rounded by the planets. (20) In Anarta [where
Dvaraka is], Dhanva [the desert region], Kuru-
jangala [Thaneswar and Kuruksetra], Kanka, Mat-
sya [Jaipur and Aloyar], Pancala [the Ganges re¬
gion], Kunti, Madhu, Kekaya [north-east Punjab],
Kosala [from KasI to the Himalayas], Arna [east
of Mithila] and in many other kingdoms, the men
and women drank with their eyes the gentle smiles
and affectionate glances of His lotus face, oh
King. (21) By [thus] bestowing upon them the
fearlessness of the spiritual vision, the Spiritual
Master of the Three Worlds put an end to the
blindness of their eyes. This way gradually reach¬
ing Videha, He heard His glories being sung by
the God-conscious souls and the commoners, the
glories that eradicate all misfortune and purify
every corner of the universe. (22) The moment the
villagers and citizens heard that Acyuta had ar¬
rived, oh King, they joyfully came forward to
greet Him with offerings in their hands. (23) See¬
ing Him who is Praised in the Verses, they with
their faces and hearts blossoming of love and with
joined palms held to their heads, bowed down to
Him and the sages whom they till then only knew
from hearsay. (24) Both the king of Mithila and
Srutadeva prostrated at His feet with each of them
in his mind the thought that the Spiritual Master of
the Universe especially for him had arrived to be
of mercy. (25) Bahulasva and Srutadeva then, both
with their palms joined, at the same time invited
the Descendant of Dasarha and the brahmins to be
their guests. (26) The Supreme Lord wanted to
please them both and accepted their offer by enter¬
ing each his house [simultaneously] without them
seeing this [vaibhava-prakasa miracle]. (27-29)
The descendent of Janaka [Bahulasva] who, later
that day, saw them fatigued coming from a dis¬
tance to his house, mindfully brought fine seats
outside for them so that they could sit comforta¬
bly. Overjoyed at heart with intense devotion and
eyes clouded with tears he bowed down to wash
the feet, the water of which is capable of purifying
the entire world. Together with his family he took
it on his head and honored the Lords [and sages]
with sandalwood paste, garlands, clothing, jew¬
elry, incense, lamps, arghya, cows and bulls. (30)
After they had eaten their fill, he, while happily
massaging the feet of Visnu on his lap, in order to
please them, slowly said the following in a gentle
voice.
(31) Sri Bahulasva said: 'You, oh Almighty One,
the Self-illumined Witness and Soul of All Created
Beings, have now become visible to us, those who
are remembering Your lotus feet. (32) To be true to
the statement You have made that 'No one, not
even Ananta, Sri or the Unborn Brahma is as dear
250 Snmad Bhagavatam - The Story of the Fortunate One
to Me as the unalloyed devotee', You have mani¬
fested before our eyes [see also 7.7: 51-52, 10.9:
20-21, 10.47: 58-63], (33) What person who
knows this would abandon Your lotus feet, when
You give Yourself to peaceful sages free from pos¬
sessions? (34) Descending in the Yadu dynasty for
the sake of the ones who are caught in the cycle of
birth and death [samsara] You have, in order to
put an end to it, disseminated Your fame that re¬
moves the sins of the three worlds. (35) All glories
to You, oh Krsna, oh Supreme Lord of an unlim¬
ited intelligence, oh Nara-Narayana who are per¬
fectly peaceful in Your austerity. (36) Please, oh
Omnipresent One, dwell together with the brah¬
mins for a few days in our home and sanctify this
dynasty of Nimi with the dust of Your feet.'
A /
(37) Sri Suka said: 'Thus being invited by the
king, the Supreme Lord and Maintainer of the En¬
tire World stayed there and thus made the men and
women of Mithila happy. (38) Srutadeva who just
like Bahulasva received Krsna in his house, bowed
down to the sages and [then] in great delight
danced with waving clothes. (39) Fie made them
sit on mats of darbha grass that were brought, he
greeted them with words of welcome and then
together with his wife washed their feet with
pleasure. (40) Overjoyed of having all his desires
fulfilled, he most piously sprinkled himself, his
house and his family with the water. (41) With
offerings of fruits, aromatic root [usTra], pure nec-
tarean sweet water, fragrant clay, tulsl leaves, kusa
grass and lotus flowers he honored them with all
items of worship at his disposition as also with
food conducive to the mood of goodness [see B.G.
17: 8]. (42) He wondered: 'How could it happen
that I who fell down in the blind well of family
life, may enjoy this association with Krsna and
these godly people in whom He resides? It is the
dust of their feet that constitutes the dignity of all
the holy places.' (43) Having shown his hospital¬
ity, Srutadeva, with them comfortably being
seated, sat close together with his wife, relatives
and children and addressed them while massaging
[the Lord] His feet.
A
(44) Srutadeva said: 'It is not just today that we
see the Supreme Personality present before us. We
in fact enjoy His presence ever since He created
this universe with His energies and [as an avatdra]
entered it in His own [transcendental] state. (45)
He enters this world and appears there the way a
sleeping person, alone with his mind, creates a
separate world in his imagination. (46) You appear
in the heart of those persons who with a pure [by
meditation peaceful] mind time and again hear and
speak about You, glorify You, worship You and
converse about You. (47) In spite of being situated
in the heart You are far removed from minds agi¬
tated by material affairs. One cannot get hold of
You by one's own [material] powers, but You sup¬
port those souls who know to appreciate Your
qualities [see also B.G. 7: 25]. (48) May there be
my obeisances unto You, who are the Supersoul
for the knowers of the Supreme Spirit and the One
who [in the form of Time **] brings death to the
conditioned soul, You, the One who assumes the
forms of effect as also the forms of cause, You
whose vision is not covered by Your deluding po¬
tency but who are covered to our vision. (49)
Please, oh You as that Supersoul, command us
Your servants. What, oh Lord should we do? Oh,
having this form of Your good Self visible before
our eyes, is what puts an end to the troubles of
humanity!'
(50) Sri Suka said: 'Having heard what he thus
said to Him, the Supreme Lord, the destroyer of
the distress of the surrendered souls, addressed
him with a broad smile while taking his hand in
His own. (51) The Supreme Lord said: 'Oh brah¬
min, you should know that these sages came along
for the purpose of blessing you. Wandering with
Me, they purify all the worlds with the dust of
their feet. (52) The deities, pilgrimage sites and
sacred rivers being visited, being touched and be¬
ing worshiped, purify gradually, but the same
thing is attained [at once] by the glance of those
[sages] who are most worshipable [see also 4.30:
37, 7.9: 44, 10.9: 21, 10.84: 11], (53) A brahmin is
by birth the best of all living beings, and even
more so, when he, as a portion of Me, is endowed
with austerity, learning and contentment! (54)
[Even] this four-armed form is not as dear to Me
as a brahmin. A man of [brahminical] learning
comprises all the Vedas the way I comprise all the
gods [see also 10.84: 12], (55) Those whose intel¬
ligence is spoiled and fail to understand it this
Canto 10 251
way, are envious. While they do consider the visi¬
ble form of an idol worthy of worship, they are of
neglect towards their guru, the [brahminical]
scholar, who in fact is Me, their very Self. (56) A
learned man of respect for Me, keeps the moving
and nonmoving part of this universe as also the
elementary categories basic to it, in mind as being
forms of Me [see also B.G. 5: 18]. (57) Therefore,
oh brahmin, just worship these brahmin seers with
the same faith as you have in Me. You will thus
directly be of worship for Me and not in any other
way as with [e.g. offering] vast riches [and such].'
/ / /
(58) Sri Soka said: 'He [Srutadeva] as also the
king of Mithila who thus received instruction from
the Lord, by their single-minded devotion unto
Krsna and His company of most exalted brahmins,
attained the transcendental destination. (59) The
Supreme Lord who is of devotion for His own
devotees, stayed with the two devotees, taught the
path of the truthful soul [***], oh King and re¬
turned again to Dvaraka.'
*: The tridanda is a staff carried by vaishnava
sannayasTs symbolizing the threefold austerity of
thought, speech and action. In all these three the
renunciate is vowed to serve Visnu. The staff con¬
sists of three sticks wrapped in saffron cloth with a
small extra piece wrapped in at the top.
**: Time is the Lord's impersonal feature. The
parcimpara says: 'It is understood from the Vedic
science of epistemology, the 'Nyaya-Sastra', that
knowledge of an object (prameya ) depends on a
valid means of knowing (pramana )' (pp 10.86:
54). So would knowing Krsna in the form of Time
as-He-is (I am the Time, the light of the sun and
the moon, as He says to be in the Gita) - by means
of clocks managed validly to His nature, the Sun
as with a sundial, and calendars managed validly
to His order, the moon, like with its phases - con¬
stitute the proper brahminical conduct. With
weeks to the moon and clocks to the sun, standard
time with its mean time deadness, zone time arbi¬
trary false oneness and summertime instability,
would constitute the time of ignorance in denial of
Krsna, the father of Time, even though Krsna af¬
firms the worship of Time with the pragmatical
and thus karmic dictate of standard time, to which
He still calls that demigod (...) worship less attrac¬
tive and wrong [see also cakra, kdla en 1.2: 26,
B.G. 9: 23, 10: 21,30 & 33, 7: 8 and the Bhagava-
tam time quotes].
***: Prabhupada adds here: "The instruction we
receive from this incident is that King Bahulasva
and Srutadeva the brdhmana were accepted by the
Lord on the same level because both were pure
devotees. This is the real qualification for being
recognized by the Supreme Personality of God¬
head."
Hoofdstuk 87
The Underlying Mystery: Prayers of the
Personified Vedas
a
(1) Sri Parlksit said: 'Oh brahmin, the Absolute
Truth [ brahma ] cannot be described in words [*]
and has no material qualities. How can the re¬
vealed scriptures [the sruti, the Vedas] dealing
with the modes of nature, directly refer to that
what is elevated above cause [the subtle] and ef¬
fect [the gross]?'
(2) Sri Suka said: 'The intelligence, senses, mind
and the life force of the living beings were by their
Lord and Master evolved for the sake of [dealing
with, being satisfied with] elementary matter, for
the sake of getting a life and for the sake of the
[emancipation of the] soul and its ultimate libera¬
tion. (3) The predecessors [like the Kumaras] of
our predecessors [like Narada] were fixed upon
this same underlying mystery [ upanisad] concern¬
ing the Absolute Truth. Whoever with faith holds
on to it will be free from material attachment and
attain peace and happiness [see also 8.24: 38]. (4)
I will here relate to you now an account concern¬
ing Lord Narayana. It is about a conversation be¬
tween Narayana Rsi and Narada Muni.
(5) One day when the Supreme Lord's beloved
Narada was traveling the worlds, he went for a
visit to the asrama of the Eternal Seer Narayana.
(6) From the beginning of Brahma's day He
[Narayana Rsi], has just for the welfare in this and
252 Snmad Bhagavatam - The Story of the Fortunate One
the next life of human beings who maintain the
dharma, in Bharata-varsa been engaged in pen¬
ances, spiritual knowledge and peacefulness [see
kalpa ]. (7) Having arrived there he [Narada]
bowed down to Him who sat there surrounded by
sages from Kalapa - the village where He resided -
and asked this very same question, oh best of the
Kurus. (8) As the seers were listening the Supreme
Lord related the following ancient discussion
about the Absolute Truth that took place between
the inhabitants of Janaloka [the world of the celi¬
bate saints]. (9) The Supreme Lord said: 'Oh son
of the self-born Lord [Brahma], long ago in Jana¬
loka a sacrificial ceremony took place held by the
[ urdhva-retah ] celibate sages there who had found
their life in Brahma. (10) You [Narada] had left for
Svetadvlpa to see the Lord [Aniruddha], There¬
upon a lively discussion ensued [between the
sages of Janaloka] about Him [Visnu in the func¬
tion of Aniruddha] in whom the Vedas lie down to
rest [after the dissolution of the material world]
that rose the question that you are now again ask¬
ing Me. (11) Even though they were equally
qualified as for their penance and study of the sruti
as also equal minded towards friends, foes and
neutrals, they appointed one of them as their
speaker while the rest eagerly listened.'
(12-13) Sri Sanandana said: 'When He [Maha-
Visnu] after having created this universe withdrew
for the sake of its dissolution and was lying asleep,
the Vedas in person awakened the Supreme One
with descriptions of His characteristics, the way a
sleeping king by his court poets is awakened when
they as his servants approach him at dawn with
[recitations of] his heroic deeds. (14) The Vedas
said: 'All glories, oh all glories to You, please Un¬
conquerable One, defeat the eternal illusion that
assumed the form of the natural modes and consti¬
tutes the [human] weakness. Because You, who in
Your original status are complete with all opu¬
lences, at times engaging with Your spiritual and
material energies awaken the powers of the mobile
and immobile embodied beings [awake them to
consciousness], You can by us, the Vedas, be sup¬
ported [**]. (15) The world we perceive is by the
seers regarded as a product of something greater
[of brahman ], something that, no more than clay,
[as a resource] undergoes any change itself, being
transformed in forms that dissolve again. For that
reason the seers dedicated their minds, words and
actions to You. Where else could the footsteps of
men be placed than on the ground they are walk¬
ing [see also 6.16: 22, 11.24: 18 and B.G. 7: 20-
r. t | m«i-
■na'/KvvJUrvwtW
t <
I nm'y iB Hrtf vvtrypi
IS I >r
•VS- .'<• 'i ivry f)
Canto 10 253
25]? (16) Your people of enlightenment, oh Master
of All the Three Worlds, therefore dive deep into
the nectarean ocean of narrations [about You, the
katha\ that eradicate the impurity and put an end
to their troubles. It is therefore not that surprising
that they who by the power of their own minds
dispelled the [unwanted] qualities of the [identifi¬
cation with one's] temporality, oh Supreme One,
experience the uninterrupted happiness of Your
abode in their worship. (17) They who, like a bel¬
lows, are just displacing some air as they breathe
[see B.G. 18: 61] are full of vitality [only] when
they are Your faithful followers, for You, who are
elevated above cause and effect, constitute the un¬
derlying reality from whose mercy the universal
egg of the material complete, the separate exis¬
tence [the ego] and the other aspects of creation
were produced [see 3.26: 51-53]. Adapted to the
particular forms of the living being, You then ap¬
pear here as the Ultimate Form among the differ¬
ent gross and subtle physical coverings [the kosas
and B.G. 18: 54]. (18) Among those living accord¬
ing to the standards of the seers, they who are en¬
grossed in their vision worship the abdomen [the
lower centers] while the Arunis [the superior yo¬
gis] first of ah fix their attention on the pranic knot
of the subtle energies [see cakra ] of the heart.
From there, oh Unlimited One, they move [their
attention] upward to the head that is Your abode
and then they go to the highest destination from
which they, having reached it, never again fall
down into the mouth of death [see also B.G. 8:
16]. (19) Entering in a certain manner the by You
differently created species of life as their motiva¬
tion, You become visible depending the higher or
lower form of Your own created beings, just as fire
manifests itself [depending the form ignited]. You
thus existing among them as the 'real' among the
'unreal', are understood as being one unchanging,
equal manifestation of love ['taste'] by those who
free from material entanglements have spotless
minds [see also B.G. 2: 12]. (20) The person resid¬
ing within the bodies he owes to his karma is, as
an expansion of You who are the possessor of ah
energies as is stated [by the Vedas], in fact not of
the external [the gross body, the deha ], nor of the
internal [the subtle body, the linga] but is [by these
bodies] enveloped. When scholars of the scriptures
have developed faith in ascertaining the status of
the living entity as being of that manifestation [as
an expansion of Yours, a person], they worship
Your feet as the source of liberation and the held
in which all offerings are sown. (21) By diving
deep into the vast nectar ocean of the adventures
of the forms that You have assumed to propagate
the hard to grasp principle of the soul, the few
souls who found relief from the fatigue [of a mate¬
rial life] do not even wish to be liberated from this
world, oh Lord. This is so because they, after
abandoning their homes, found association with
the community of the swans [the transcendental
people] at Your lotus feet [see e.g. 4.24: 58, 4.30:
33, 5.12: 16, 5.13: 21, 7.6: 17-18, 7.14: 3-4], (22)
This body useful for serving You, acts as one's
self, one's friend and beloved. They however who
alas fail to delight in You, rather find the degrada¬
tion of the physical frame [in successive births], in
spite of You as their very Self being favorably dis¬
posed, helpful and affectionate. As a matter of fact
they, failing to find their way with their great exis¬
tential fears, cling to material desires and are
[thus] self destructive ['soul killing'] in their wor¬
ship of the unreal [see also B.G. 16: 19], (23) That
what by the sages with their breathing, mind and
senses being brought under control in steadfast
yoga is worshiped in the heart, is also attained by
those who remember You in enmity [see also 3.2:
24 and 10.74: 46]. We [the srutis ] will likewise
attain You and, being equally considered by You,
equally relish the nectar of the lotus feet that the
women enjoy [the gopTs, Your wives] whose
minds are attracted to Your arms that are as firm as
mighty snake bodies. (24) Ah, who out here, who
but recently was born and soon will die, has an
inkling of the One Who Came First from whom
the [leading] seer [Brahma] arose who was fol¬
lowed by the two groups of demigods [controlling
the senses and the principles. See B.G. 7: 26]?
When He lies down to withdraw, at that time noth¬
ing remains of the gross and the subtle, nor of that
what comprises them both [the bodies] and the
flow of Time and the Sastras are also no longer
there [B.G. 9: 7], (25) They who, teaching with
authority, declare that life springs from dead mat¬
ter, that that what is eternal would end [see B.G. 2:
16], that the soul would not be one [see 10.14: 9]
and that doing business would constitute reality
[see B.G. 17: 28], they who state that the living
254 Srimad Bhagavatam - The Story of the Fortunate One
being thus would have been produced from the
three modes [see B.G. 14: 19 and 13: 28], are
fixed upon a dualistic notion born from ignorance.
Such a thing cannot exist in Your transcendence,
in You who are the Essence of Full Perception [see
also 5.6: 9-11]. (26) The [temporality of forms and
thus the] untrue threefoldness and its [mind] phe¬
nomena up to the human beings, appear in You as
if they would be true. [They are illusory] but, be¬
cause they are transformations non-different from
Him, they are nevertheless not rejected by the
knowers of the Soul, for they consider the entirety
of this world as something true [viz. as Your living
body]. They [these forms and also persons], cre¬
ated by Him who enters [His creation] in person,
are for that reason recognized as being [parts and
parcels] of the True Self, just as gold is not differ¬
ent when being assigned different forms [see also
6.16: 22], (27) They [only] who worship You as
the shelter of all created beings do not worry about
Death and simply put their feet on his head, but
with Your words You tie up even the scholars
[among the non-devotees] the way one ties up
animals. They who consider themselves Your
friends [thus] arrive at purification and not so
much those who turned their face away. (28) You
are the self-effulgent causeless one [free from the
senses] who maintains the power of the sensory
functions of all [creatures]. The demigods together
with the unborn lord Brahma take part in paying
You tribute and partake of the offerings carried,
just as the local rulers in a kingdom together with
the sovereign who rules the entire country are of
respect [for You] and enjoy their share. That is
how they who are the appointed leaders perform
their duties in fear of You. (29) The species of life,
that manifest themselves as stationary and mov¬
ing, are by Your material energy motivated for
action. But that can happen only when You, the
One aloof, oh Eternally Liberated One, cast Your
brief glance thereupon [by assuming Your forms]
for having Your pastimes in the material world. To
[You] the Supreme [Personality of Godhead], no
one can be a stranger or a friend, just as the ether
can have no perceptible qualities. In that sense
You are like the void of space. (30) If the count¬
less embodiments of the living beings would be
eternal, the omnipresent [Time] as a consequence
would not be such a sovereign rule, oh Unchang¬
ing One. But it is not otherwise. Because the sub¬
stance cannot be independent from that from
which it was generated [- pradhana, the primeval
ether -] [You] the regulator [who are the Time,
B.G. 10: 30] must be known as being equally pre¬
sent everywhere [as the 'fourth dimension']. When
one supposes that one knows [You materially] one
is mistaken in the falsehood of an opinion [on the
local order, see 6.5: 19]. (31) Material nature
\prakrti\ and the person [ Purusa ] do not find their
existence at a particular - point in time. Not origi¬
nating as such [from one or the other] it is from
the combination of these two [primordial ele¬
ments] that living bodies find their existence in
You, just as bubbles find their existence as a com¬
bination of water and air. And just as rivers merge
into the ocean and all flavors [of flower nectar]
merge into the honey, these living beings with all
their different names and qualities [in de end]
merge [again] into [You,] the Supreme [see also
B.G. 9: 7], (32) Those who are wise understand
how much Your maya bewilders human beings
and frequently render traditional service unto You,
the source of liberation. How could there for the
ones who faithfully follow You be any kind of fear
about a material existence, a fear that by the three
rimmed [wheel of Time - of past, present and fu¬
ture] - by Your furrowing eyebrows - repeatedly is
raised in those who do not take shelter of You [see
also B.G. 4: 10, 7: 14 & 14: 26]? (33) The mind
being conquered by the senses and the breath is
l ik e a horse not under control [B.G. 2: 60 and
5.11: 10]. Those who in this world strive for regu¬
lation but have abandoned the feet of the guru,
find, being most unsteady with the various meth¬
ods of control, full of distress hundreds of obsta¬
cles on their way, oh Unborn One. They are like
merchants [sailing] on the ocean who failed to
employ a helmsman [see 10.51: 60 & B.G. 4: 34].
(34) What do servants, children, a body, a wife,
money, a house, land, vitality and vehicles mean
to human beings for whom You became their very
Self, the Embodiment of All Pleasure? And what
at all would to those, who fail to appreciate the
truth [of Him] and carry on with their indulgence
in sexual matters, bring [real] happiness in this
world that is subject to destruction and, in itself, is
lacking meaning [see also B.G. 13: 8-12]? (35)
The seers free from false pride who, with the
Canto 10 255
greatest piety, on this earth direct themselves at
the places of pilgrimage and the sites of His pas¬
times, have installed Your feet in their heart and
destroy all sins with the water of their feet. They
who but once turned their mind towards You, the
Supreme Soul of Eternal Happiness, will never
again devote themselves to the homely affair [of a
family life] that steals away a person's essential
qualities. (36) If someone says: 'From the real [of
God] the real [of the universe] has manifested',
that can certainly be doubted and refuted [*4]. The
combination is inconsistent, for it is true in a num¬
ber of cases, while it is an illusion not being so in
other cases. For the sake of worldly purposes,
rows of people with a dark vision like to consider
it alternatively and bewilder, with different mean¬
ings and implications of Your numerous words of
wisdom, those who are not using their minds with
the ritual praises. (37) Because this universe did
not exist in the beginning and after its annihilation
neither will exist, can be concluded that that what
in-between appears within You, the sole object of
love, is the untrue. We understand this universe
thus as an [unreal, illusory] combination of differ¬
ent categories of the [real] primal substance [see
text 26], while the less intelligent ones prone to
falsehood, consider this mind game as real [see
B.G. 6: 8]. (38) By reason of [the insurmountable
presence of] material nature, he [the living entity]
reconciles himself to that undeveloped state and,
in taking to her qualities [the gunas], accordingly
assumes forms. Bound to those forms he is de¬
prived of spiritual qualities and runs into [the facts
of birth and] death. You Yourself on the other hand
leave her [the material energy] aside like a snake
that sheds its skin and are in Your eightfold great¬
ness [see siddhis ] glorified as the One Unlimited
in His Glories who is endowed with all spiritual
qualities. (39) When those who restrain them¬
selves do not uproot the desires in their hearts,
they, in their impurity, cannot reach You who have
entered their heart. They are like someone who has
forgotten the jewel he hung around his neck. Yoga
practitioners who are satisfied with an animalistic
life will be unhappy in both [worlds here and
hereafter]: [here about] death they cannot escape
[and hereafter about] You whose kingdom they
cannot attain [see also B.G. 6: 41-42]. (40) Some¬
one who understands You, is not concerned about
the favorable or unfavorable, good or bad that is
associated with the body he has assumed, neither
does he care about what others say. Oh You of All
qualities, day after day he fills his ears with the
song that is heard in every age through the disci-
plic succession. For that reason the children of
Manu [the human beings, see 3.22: 34-39 and
5.13: 25] consider You the ultimate goal of libera¬
tion. (41) Neither the masters of heaven nor even
You, can reach the end of Your glories oh Unlim¬
ited One, oh You within whom the many universes
by the drive of Time, each in their own shell, are
blown about in the sky like particles of dust. The
srutis bearing fruit by [neti neti] eliminating that
what is not the Absolute Truth, find in You their
ultimate conclusion [see siddhanta].'
(42) The Supreme Ford said: 'Having heard this
instruction about the True Self, the sons of
Brahma understood their final destination and
worshiped thereupon perfectly satisfied the sage
Sanandana. (43) This is how in the past the nec¬
tar of the underlying mystery of all the Vedas and
Puranas [the Upanisad philosophy] was distilled
by the great souls [the classical sages] who ap¬
peared in this world to roam in higher spheres.
(44) Oh you heir of Brahma [Narada], wander the
earth as you wish, meditating with faith upon this
instruction about the Soul that turns the desires of
man to ashes.'
(45) Sri Suka said: 'The self-possessed rsi, thus
receiving the command of the sage, accepted it
faithfully, oh King. Now completely being of suc¬
cess he, whose vow was as firm as a ksatriya's,
after due consideraton said the following. (46) Sri
Narada said: 'My obeisances to Him, the Supreme
Ford Krsna of a spotless renown, who manifests
His attractive expansions for the liberation of all
living beings [1.3: 28].'
(47) Thus having spoken Narada bowed down to
the Original Rsi [Narayana] and to the great souls
who were His pupils. Then he went from there to
the hermitage of my physical father, Dvaipayana
Vedavyasa. (48) He was honored by the great
devotee [Vyasa] who offered him a seat, where¬
upon Narada sat down and described to him what
256 Snmad Bhagavatam - The Story of the Fortunate One
he had heard from the mouth of Sri Narayana. (49)
And thus I have answered your question, oh King,
on how the mind can be engaged in the Absolute
Truth [- the reality] without material qualities that
cannot be expressed in words. (50) Fie who
watches over this universe in the beginning, the
middle and the end, He who is the Controller of
the unmanifested matter [ pradhana ] and the indi¬
vidual soul \jTva], He who sent forth this universe,
entered it along with the individual seer and pro¬
ducing bodies [with him] regulates them, He be¬
cause of whom one surrendering abandons the
material energy one embraces the way a sleeper
abandons his body, is the Supreme Lord upon
whom one incessantly should meditate to be free
from fear [see B.G. 16: 11-12,1.9: 39 and the bha-
jan Sarvasva Tomara Carana].'
*: Srlla Srldhara SvamI elaborately analyzes this
problem, of describing the inexpressible Truth in
definable terms, by means of the traditional disci¬
pline of Sanskrit poetics that states that words
have three kinds of expressive capacities, called
sabda-vrttis. These are the different ways a word
refers to its meaning, distinguished as mukhya-
vrtti - literal meaning (divided in rudhi, conven¬
tional use and yoga, derived use as in etymology),
laksana-vrtti - metaphorical meaning, and the
closely related gauna-vrtti, a similar meaning; ex¬
emplified by: the word lion has the three expres¬
sive forms of: it is a lion - literal, he is a lion -
metaphorical and he is like a lion - similar use. So
in fact the question is how the Absolute would be
covered taken literal, in metaphor and in simile.
**: According to Srlla Jlva GosvamI, the twenty-
seven verses of the prayers of the personified Ve¬
das (Texts 14 - 41) represent the opinions of each
of the twenty-eight major srutis. These chief
Upanisads and other srutis are concerned with the
various approaches of the Absolute Truth. See the
purports p.p. 10.87 of this chapter of the param-
para for specific quotes.
***: The Katha Upanisad (2.2.13) proclaims:
nityo nitydndm cetanas' cetandndm
eko bahundm yo vidadhati kaman
tam pitha-gam ye ’nupasyanti dhiras
tesam sdntih sasvatT netaresam
“Among all the eternal, conscious beings, there is
one who supplies the needs of everyone else. The
wise souls who worship Him in His abode attain
everlasting peace. Others cannot.”
*4: The parampara writes here: "According to
Srlla Visvanatha Cakravartl Thakura, the
Upanisads teach that this created world is real but
temporary."
Hoofdstuk 88
Lord Siva Saved from Vrikasura
(1) The king [Parlksit] said: 'The demigods, de¬
mons and human beings who worship the austere
Lord Siva, are usually rich and enjoy their senses,
contrary to the ones who honor LaksmT and her
Husband, the Lord Hari. (2) We are in great doubt
about this and would like to understand this matter
of the contradictory destinations of the worshipers
of the two Lords, who are of such opposite charac¬
ters.'
(3) Sri Suka said: 'Siva, who is always united with
his sakti, covers the natural modes with the three
characteristics of his emotion [his sattva], his
authority [his rajas ] and his darkness [his tamas ].
He thus constitutes the [embodiment of the] three¬
fold principle of [false] ego. (4) From them the
sixteen transformations [ lingas ] have manifested
[of the mind, the ten senses and the five elements].
Someone who turns to [the ruling deity of] any of
them will enjoy all kinds of material wealth [see
under Siva]. (5) Lord Hari however, the Original
Person, is transcendental to material nature and
absolutely untouched by the modes. He is the [in¬
ner] witness seeing everything. By worshiping
Him one is freed from [the influence of] the gunas.
(6) This is what your grandfather the king [Yu-
disthira] asked Acyuta when he, after completing
his horse sacrifices, heard from Him about the
dharma. (7) The Supreme Lord, his Master, who
for the sake of the ultimate benefit of all men had
Canto 10 257
descended into the Yadu family, then was
pleased to speak to him as he eagerly
listened. (8) The Supreme Lord said:
'From the one 1 favor 1 gradually take
away the wealth. Wanting he will suffer
one distress after the other and be aban¬
doned by his friends and relatives [see
also 7.15: 15, 9.21: 12, 10.81: 14 & 20,
10.87: 40, B.G. 9: 22], (9) When he fail¬
ing in his attempts to endeavor for money
gets frustrated and becomes friends with
My devotees, I will show him My mercy.
(10) When one, intelligent with the wis¬
dom, understands that the subtle, pure,
eternal spirit of the Supreme Infinite
Brahman constitutes one's true self, one
is freed from samsara. (11) Leaving Me
aside because I am most difficult to wor¬
ship, people worship others from which
they quickly find satisfaction in receiving
royal opulence. Having become arrogant,
proud and negligent they, surprisingly,
then insult those whom they owe the
benedictions [see also B.G. 2: 42-44; 4:
12; 7: 20-25; 17:22,18:28].'
(12) iSn Suka said: 'Brahma, Visnu, Siva
and others are capable of pronouncing
curses and granting favors. Brahma and Siva are
quick with their condemnations and blessings my
dear King, but the Infallible One [Lord Visnu] is
not. (13) In this connection the following ancient
story is told as an example about Girisa [Siva],
who ran into danger because he offered the demon
Vrkasura the choice of a benediction. (14) An As-
ura named Vrka, a son of Sakuni [see 9.24: 5],
once met Narada on the road and wickedly asked
him whom of the three Lords would be quickly
pleased. (15) He said: 'For quick success you bet¬
ter worship Siva. He is as quickly satisfied by
qualities as he is angered by faults. (16) Satisfied
about Ten-head [Ravana] and Bana who like min¬
strels sang his glories, he ran into great trouble
[though] when he gave them unequaled power.'
(17) Thus being informed the Asura worshiped
him [Lord Siva] at Kedara [in the Himalayas], by
offering oblations of flesh from his own limbs into
the fire that is Siva's mouth. (18-19) Out of frus¬
tration not to obtain the sight of the Lord he, at the
seventh day, with his hair wetted in the waters of
that holy place, was about to cut off his head with
a hatchet. But at that moment Siva supremely
merciful rose from the fire looking like Agni. He
stopped him by seizing his arms just like we
would do. By that touch his body was restored to
its original complete state. (20) He told him:
'Enough, enough, dear man, please listen. Choose
a benediction from me, I will bestow whatever
boon you desire. Ah, tormenting your body so
greatly is useless, for I am [already] pleased by
persons who with some water approach me for
shelter [see also B.G. 17: 5-6]!'
(21) The sinner then asked the god for a boon that
terrified all living beings: 'May everyone die upon
whose head I place my hand!'
(22) Oh son of Bharata, when Rudra heard this, he
disgruntled vibrated ora and granted the request
258 Snmad Bhagavatam - The Story of the Fortunate One
with a forced smile, like he was giving milk to a
snake [see also 10.16: 37], (23) To put the favor to
a test the demon then tried to put his hand on the
head of Lord Sambu, Siva who thus became afraid
of what he had caused himself. (24) Trembling
with fear being pursued by him, he from the north
[of his residence] fled in all directions to the limits
of the earth and the sky. (25-26) Not knowing
what to do against it, the chief demigods remained
silent. He thereupon went to Vaikuntha, the place
of light beyond all darkness where Narayana, the
Supreme Goal is personally present. That place
constitutes the destination from where renunciates
do not return who stopped with the violence
[against other creatures] and found peace [see also
Svetadvlpa]. (27-28) The Supreme Lord, the
Eradicator of Distress, who from a distance saw
the danger, by the power of His yogcimdya turned
Himself into a young brahmin student and came
before him. Complete with a belt, deerskin, rod
and prayer beads He had an effulgence that
glowed like fire. He respectfully greeted him
humbly with kusa grass in His hands. (29) The
Supreme Lord said: 'Dear son of Sakuni, you seem
to be tired. Why have you come from so far?
Please rest a while, should we not attend to all the
desires of this personal body? (30) If We may hear
about it, oh mighty one, please tell Us what you
have in mind. One usually accomplishes one's
purposes with the help of others is it not?'
a /
(31) Sri Suka said: 'Thus being questioned by the
Supreme Lord with words that rained like nectar,
all his fatigue vanished. He told Him what he had
done. (32) The Supreme Lord [then] said to Vrka:
'If that is the case, We cannot put faith in Siva's
statements, for he has been cursed by Daksa to
become diabolical as the king of the ghosts and
devils [see 4.2: 9-16], (33) If you, oh King of the
Danavas, put faith in him as the 'spiritual master
of the universe', then see right now what happens
when you place your hand on your own head! (34)
If Sambhu's words thus or otherwise prove to be
false, oh best of the Danavas, then please kill him
who has been fooling you, so that he never lies
again.'
(35) He was thus as bewildered by the so very
clever, excellent words of the Supreme Lord, that
he thought no longer and foolishly placed his hand
on his own head. (36) Like being hit by lightening
his head was instantly shattered. He fell down
whereupon from the sky the sounds could be heard
of 'Victory!', 'Hail!' and 'Well done!' (37) Now
that, with the death of the sinful Asura Vrka, Siva
was freed from the danger, the celestial sages, the
ancestors and the singers of heaven released a rain
of flowers. (38-39) Bhagavan, the Supreme Per¬
sonality, then addressed the delivered Girisa: 'Ah,
dear Mahadeva, see how this sinner was killed by
his own sinfulness! What happiness, oh master,
can there be for a living being who was of offense
with the elevated saints, not to mention having
been in offense with the Lord of the Universe, the
Guru of the Living Being [see also 1.18: 42, 7.4:
20 and B.G. 16: 23]? (40) Whoever hears or
speaks about this rescue of lord Siva by the Lord
of the Supersoul, the Inconceivable Personal
Manifestation of the Ocean of All Energies, will
be freed from his enemies as also from the repeti¬
tion of birth and death.'
Hoofdstuk 89
Visnu the Best of the Gods and the
Krsnas Retrieve a Brahmin's Sons
(1) Sri Suka said: 'Among sages performing a sac¬
rifice at the bank of the Sarasvatl, oh King, a con¬
troversy arose as to whom of the three [Lords]
who are there from the beginning, would be the
greatest. (2) Desirous to know this they sent the
son of Brahma called Bhrgu to find this out, oh
King. He went to the court of Brahma. (3) To test
his goodness, he did not bow down to him nor did
he utter a prayer. That kindled the great Lord's
passion who then got angry. (4) In spite of the an¬
ger towards his son that was rising in his heart, the
self-born one managed to control himself, just as
fire is extinguished by its own [evolutionary]
product [water, see also 3.12: 6-10], (5) Next he
went to Mount Kailasa where Siva, glad to see
him, rose to his feet in order to embrace his
brother. (6-7) But when Bhrgu denied this and
said: 'You are a transgressor of the path', he be¬
came angry and ready to kill rose, with eyes shoot-
Canto 10 259
ing fire, his trident against him. The goddess
[Parvatl] fell at his feet and pacified him verbally.
Bhrgu subsequently went to Vaikuntha where Lord
Janardana resides. (8-9) The Supreme Lord, the
Destination of the Devotees, was lying with His
head on the lap of the goddess of fortune. He
kicked Him in the chest whereupon He together
with LaksmI rose up. He came down from the bed,
bowed His head down to the sage and said: 'Be
welcome, oh brahmin, take this seat, please for¬
give Us, oh master, for a moment We did not no¬
tice you had arrived! (10-11) Please purify Me,
My world and the rulers of all worlds devoted to
Me, with the water washing from the feet of your
good self that creates the sacredness of the sites of
pilgrimage. Today, My lord, I have become the
exclusive shelter of the goddess of fortune, be¬
cause with your foot having freed My chest from
all sin, she will consent to reside there.'
/ /
(12) Sri Suka said: 'Bhrgu delighted and pleased
by the solemn words the Lord of Vaikuntha thus
spoke, fell silent, with tears in his eyes being
overwhelmed by devotion. (13) Oh King, Bhrgu
returned to the sacrifice of the sages defending the
Veda and described in full what he personally had
experienced. (14-17) Hearing this the sages fell in
amazement, because putting faith in Lord Visnu as
the greatest One bringing peace and fearlessness,
they were freed from their doubts. The direct proof
of His dharma, spiritual knowledge, detachment,
realization [of tat\, eight mystic powers [siddhis]
and fame drives away the impurities of the mind.
He is called the Supreme Destination for all self¬
less souls and saintly sages who with minds that
are equipoised and peaceful have forsaken the vio¬
lence [of ruling by passion]. His favorite embodi¬
ment is the mode of goodness and the brahmins
are His worshipable deities, they who
are peaceful persons of keen intellect
who revere Him without ulterior mo¬
tives [see 1.2: 7; 3.25: 37 and 10.81],
(18) In accord with the gunas there
are three types of conditioned beings
who find their existence by His mate¬
rial energy: the wild ones [of tamas,
the Raksasas], the unenlightened
ones [of rajas, the Asuras] and the
godly ones [of sattva, the Suras].
Among these three beings, those in
the mode of goodness [the Suras] are
the ones who lead the way [see B.G.
14: 6 & 14: 14].'
(19) Sri Suka said: 'The scholars
[assembled] at the Sarasvatl in order
to dispel the doubt of the common
people thus [with this conclusion]
served the lotus feet of the Supreme
Personality [of Pure Goodness] and
attained His destination.' "
A
(20) Sri Suta [at Naimisaranya] said:
"This is how this nectar with the fra¬
grance of a lotus flowed from the
mouth of the son of the sage [Vyasa].
That nectar dealing with the Supreme
260 Snmad Bhagavatam - The Story of the Fortunate One
Personality, shatters the fear of a material exis¬
tence and makes the traveler on the [worldly] road
constantly drink the fine verses through the holes
of his ears and forget the fatigue of his wander¬
ings. (21) Suka said: 'Once, in Dvaraka, it hap¬
pened that the child bom from the wife of a brah¬
min died the very moment it, as one says, touched
the ground, oh descendant of Bharata. (22) The
brahmin took the corpse to the gate of the king
[Ugrasena] and then, presenting it, in misery la¬
menting with an agitated mind said the following:
(23) 'Because this unqualified, avaricious ksatriya
addicted to sense gratification, with a deceitful
mind and hostile to the brahmins, failed in his du¬
ties, my son had to die. (24) Citizens in service of
a wicked ruler of man who, out of control with his
senses, delights in violence, will always suffer
poverty and be unhappy.'
(25) And so it came to pass a second and a third
time that the wise brahmin the same way left [a
dead child] at the gate and sang the same song [of
lamentation], (26-27) Arjuna who some day was in
the vicinity because of Kesava, happened to hear
about it when the brahmin lost a ninth child. He
said: 'Oh brahmin, is there not someone out here
who can wield the bow at your home? Truly these
members of the ruling class behave like brahmins
attending a sacrifice! (28) There where brahmins
have to lament the loss of wives, children and
wealth, the ones dressed up as kings are but actors
living for their own material interest. (29) Oh
great lord, I will protect the offspring of the two of
you who are so miserable in this matter. And if 1
fail to fulfill my promise, I will enter fire to put an
end to my sins [compare B.G. 2: 34].'
(30-31) The brahmin said: 'Neither Sankarsana,
Vasudeva, Pradyumna the greatest archer, nor
Aniruddha the incomparable chariot fighter, could
save them [my sons]. Then why do you so naively
try to do that what could not be done by the
[catur-vyuha] Lords of the Universe? We therefore
cannot believe it.'
a
(32) Sri Arjuna said: 'I am neither Sankarsana, oh
brahmin, nor Krsna nor even a descendant. 1 am
the one called Arjuna whose bow is the Gandlva!
(33) Do not belittle my prowess that satisfied the
three-eyed one [Lord Siva], oh brahmin. I will
defeat Death in battle and bring your children
back, oh master!'
(34) Oh tormentor of the enemies [king Parlksit],
the scholar thus being convinced by Arjuna went
home, satisfied about what he had heard about the
prowess of the son of Prtha. (35) When his wife
was about to deliver again, the most elevated
brahmin said distraught to Arjuna: 'Save, please
save my child from death!'
(36) He touched pure water, offered his obei¬
sances to the mighty Lord [Siva], remembered [the
mantras for] his weapons and strung the bowstring
of his Gandlva. (37) Upwards, downwards and
sidewards he with arrows being charged with the
mantras, created a cage of arrows and thus fenced
in the house of delivery. (38) The child that next
took birth from the brahmin's wife, cried for some
time but then suddenly disappeared into the sky
complete with its body. (39) The brahmin there¬
upon in the presence of Krsna derided Arjuna by
saying: 'Just see what a fool I am, I who trusted
the boasting of an eunuch! (40) When neither Ar¬
juna, Aniruddha, Balarama nor Kesava could save
them, who else would be capable to offer protec¬
tion in a situation like this? (41) Damn that Arjuna
with his false words, damn the bow of that brag¬
gart who so dumb and delusional thought he could
return the ones taken by fate!'
(42) While the wise brahmin thus was cursing
him, Arjuna resorted to a mystic incantation and
went straight to the heavenly city of Sarnyamanl
where the great Yamaraja lives. (43-44) Not find¬
ing the brahmin's child there he, with his weapons
ready, went from there to the cities of Indra, Agni,
Nirrti [the god of death subordinate to Yamaraja],
Soma [the moon god], Vayu and Varuna. Next he
searched all the other regions, from the subterra¬
nean world up to the highest position in heaven.
Failing to obtain from them the son of the twice-
bom soul, he was ready to enter the fire as he had
promised, but then was opposed by Krsna who
stopped him. (45) [He said:] 'I will show you the
sons of the brahmin, please do not despise your-
Canto 10 261
self! Men [as critical with us] like this, are going
to bring the spotless fame of the two of us.'
(46) After this statement, the Supreme Lord, the
Divine Controller, mounted his chariot together
with Arjuna and set off in the western direction.
(47) Passing over the seven continents with their
seven seas and seven mountain ranges, He crossed
the [ lokciloka ] border that separated the worlds
from outer space and entered the vast darkness
[see also 5.1: 31-33], (48-49) There in the dark¬
ness the horses Saibya, Sugrlva, Meghapuspa and
Balahaka [see also 10.53*] lost their way, oh best
of the Bharatas. Seeing their plight the Supreme
Lord, the Great Master of All Yoga Masters, sent
His personal cakra shining like a thousand suns
ahead of the chariot. (50) The Sudarsana disc, that
with its extremely intensive effulgence was speed¬
ing ahead as fast as the mind, cut itself through the
immense dense and fearsome darkness of the
manifestation like an arrow from Lord Ramacan-
dra's bow shot at an army. (51) Arjuna followed
the path of the cakra beyond
that darkness and beheld the
all-pervasive, endlessly ex¬
panding, transcendental
light [the brahma-jyoti ], that
hurt his eyes so much that
he closed them [see also
10.28: 14-15]. (52) From
there they entered a body of
water that by a mighty wind
was moved about into a
splendor of huge waves. In
the water was situated a
wondrous abode that su¬
premely radiated with col¬
umns shining brightly with
thousands of inlaid gems.
(53) The huge serpent An-
anta resided there. Amazing
with His thousands of heads
that radiated with the gems
upon the hoods and His
twice as many frightening
eyes, He with His dark blue
necks and tongues resem¬
bled the white mountain
[Kailasa]. (54-56) On that
serpent he saw the almighty, highest authority of
the Personality Supreme to all Personalities of
Godhead sitting comfortably, looking like a dense
raincloud, with beautiful yellow garments, a pleas¬
ing attractive face and broad eyes. His thousands
of scattered locks bathed in the brilliance of His
earrings and the clusters of large jewels in His
crown. Being framed by a garland of forest flow¬
ers He with His eight handsome long arms, Kaus-
tubha jewel and Srlvatsa mark, was as the Chief of
the Rulers of the Universe served by His personal
associates headed by Nanda and Sunanda, as also
by His cakra and His other weapons that mani¬
fested their personal forms, [the consorts of] His
energies for prosperity, beauty, fame and material
creation [resp. Push, Sri, Klrti and Aja] and the
complete of His mystic powers [siddhis]. (57)
Acyuta paid homage to Himself in His Unlimited
Form as did also Arjuna who was amazed by the
sight [of Maha-Visnu]. The Almighty Lord and
Master of the Rulers of the Universe then with a
smile and an invigorating voice addressed the two
262 Snmad Bhagavatam - The Story of the Fortunate One
of them who had joined their palms. (58) 'I
brought the sons of the brahmin over here with the
desire to see the two of you who descended as My
expansions to protect the dharma. Please quickly
return to My presence after you have killed the
ones of darkness who burden the earth [see 2.2:
24-27 and 2.6: 26]. (59) Even though all the de¬
sires of the two of you have been fulfilled, oh best
of all persons, you should be engaged in uphold¬
ing the dharma for the sake of the common man,
just as the sages Nara and Narayana did.'
(60-61) The two Krsnas [see also B.G. 10: 37]
thus being instructed by the Supreme Lord of the
Flighest Abode, said 'om' while bowing down to
the Almighty One. They took the sons of the
twice-born soul with them and returned elated to
their abode [Dvaraka], the same way they had
come. There they handed the sons, who had the
same bodies and the same age [as they had when
they were lost], over to the brahmin. (62) Having
seen the abode of Visnu, Arjuna was most sur¬
prised. He concluded that whatever powers human
beings have, are all manifestations of Krsna's
mercy. (63) He [Krsna] performed many heroic
acts like this in the world, enjoyed the sensual
pleasures [see also 1.11: 35-39] and was of wor¬
ship with the most important sacrifices [e.g. in
10.24 and 10.74 & 75]. (64) Just like Indra at the
right time pours his rain, the Supreme Lord in ex¬
ercising His Supremacy, rained down all that was
desired upon His subjects, beginning with His
brahmins. (65) By killing all the kings who op¬
posed the dharma and therein having engaged Ar¬
juna and others, He has paved the way for the son
of Dharma [Yudhisthira] to carry out the principles
of religion [see also 1.14 & 15].'
Hoofdstuk 90
The Queens Play and Speak and Lord
Krsna's Glories Summarized
• • •
a /
(1-7) Sri Suka said: 'The Master of the goddess of
fortune resided happily in Dvaraka. His city, opu¬
lent in every respect, was populated by the most
prominent Vrsnis and their excellently, in new ap¬
parel dressed women, who in the beauty of their
youth shone like lightening when they on the
rooftops were playing with balls and other toys. Its
roads were always crowded with well ornamented
and honored elephants dripping with mada, with
foot soldiers and horses and chariots shining with
gold. The city was richly endowed with gardens
and parks with rows of flowering trees where from
all sides the sounds of the bees and the birds were
heard that frequented them. He [Krsna] enjoyed
there with His sixteen thousand wives for whom
He, as their one and only love, had expanded
Himself in their richly furnished residences in as
many different forms [see also 10.69: 41], There
were crystal clear ponds filled with the cooing of
flocks of birds and the aroma of the pollen of night
and day blooming lotuses and water lilies. The
Great Appearance sported there by diving into the
water of the streams, whereby His body, being
embraced by the women, was smeared with the
kunkuma of their breasts. (8-9) Being glorified by
the singers of heaven who played two-sided
drums, kettledrums and tabors as also by male and
female reciters playing vTnas, His laughing wives
squirted Him wet with syringes. Squirting them
wet in His turn He sported like the lord of the
treasure keepers [Kuvera] with his nymphs. (10)
With their clothes wet revealing their thighs and
breasts, they looked resplendently as they - with
the flowers of their large braids scattered all over
the place and with blooming faces beaming wide
smiles - tried to seize His syringe and under the
spell of Cupid embraced their Spouse. (11) Like
He was the king of the elephants surrounded by
she-elephants, Krsna enjoyed the being sprayed by
and spraying of the women, while the kunkuma
from their breasts stuck to His garland and the ar¬
rangement of His wealth of hair was disheveled
from being absorbed in the game. (12) Done play¬
ing Krsna gave the male and female performers
who earned their livelihood by singing and play¬
ing music, the ornaments and garments of Himself
and His wives. (13) Krsna thus sporting stole
away the hearts of the wives with His movements,
talks, glances and smiles, His jokes, exchanges of
love and embraces. (14) With their minds exclu¬
sively focussed on Mukunda they, being en¬
tranced, spoke like they were mad. Now listen to
me as I relate to you the words they spoke think¬
ing about the Lotus-eyed One.
Canto 10 263
(15) The queens said [see also 10.47: 12-21,
10.83: 8-40]: 'Oh kurari you are lamenting! De¬
prived of sleep you cannot rest while the Control¬
ler tonight is sleeping somewhere in the world at
an unknown place. Can it be that your heart, just
like ours, oh friend, was deeply pierced by His
smiling and the munificent, playful glance of His
lotus eyes? (16) Oh cakravakl, having closed your
eyes for the night, you nevertheless are crying piti¬
fully for your unseen friend. Or do you perhaps,
after having attained the servitude, just like us de¬
sire to carry in your braided hair the garland that
was honored by Acyuta's feet? (17) Oh dear, dear
ocean, you are always making such a noise, never
getting any sleep. Are you suffering from sleep¬
lessness? Or were, maybe, your personal qualities
stolen by Mukunda so that you also got into this
hard to cure [diseased] condition? (18) Oh moon
are you, in the grip of the fell disease of consump¬
tion, so emaciated that you cannot dispel the dark¬
ness with your rays? Or are you maybe dumb¬
struck, oh dearest, because you, just like us, can¬
not remember what Mukunda all said? (19) Oh
wind from the Malaya mountains, what have we
done that displeased you so that our hearts are led
by Cupid [Kamadeva], hearts that are already torn
apart by Govinda's sidelong glances? (20) Oh
honorable cloud, you surely are a friend most dear
to the Chief of the Yadavas with the Srlvatsa on
His chest. We are, in our meditation on pure love,
just as bound to Him as your good self is. Your
most eager heart is just as distraught as ours. We
just like you, remember Him over and over. And
that results in torrents of rain with you, just as it
time and again makes us shed streams of tears. It
can be so hurtful to associate with Him! (21) Oh
sweet-throated cuckoo, please tell me what I
should do to please you who vibrate His so very
dear sounds, in this voice that is capable of reviv¬
ing the dead. (22) Oh mountain with your broad¬
minded intelligence, you do not move or speak.
Are you preoccupied with great matters or do you
maybe, just like us, desire to hold on your breasts
the feet of the darling son of Vasudeva? (23) Oh
[rivers,] wives of the ocean, your lakes have alas
264 Snmad Bhagavatam - The Story of the Fortunate One
lost their wealth of lotuses that shriveled away
now that they dried up, just like us, who grew very
thin because of not obtaining the loving glance of
our beloved husband, the Lord of Madhu, who so
often stole our hearts [see also 10.47: 41 and
10.48: 11]? (24) Oh swan, be welcome and sit
down, please drink some milk and tell us the
news, oh dear one, for we know you to be a mes¬
senger of Sauri. Is the Unconquerable One all
well? Does He who is so tickle in His friendship,
still remember that He talked to us a long time
ago? Why should we [run after Him to] be of wor¬
ship, oh servant of the campaka? Tell Him who
raises the desire, to visit us without the goddess of
fortune. Why should that woman have the exclu¬
sive right of devotion?'
(25) Sri Suka said: 'Speaking and
acting with such ecstatic love for
Krsna, the Master of the Yoga mas¬
ters, the wives of Lord Madhava
attained the ultimate goal. (26) He,
who in numerous songs is glorified
in numerous ways, attracts with
force the mind of any woman who
but heard about Him. And how
much more attractive would He
then be to those who directly see
Him? (27) How can we ever de¬
scribe the austerities of the women
who, with the idea of having Him
as their husband, the SpiritMaster
of the Universe, with pure love
served His feet perfectly with mas¬
sages and so on? (28) Thus pro¬
ceeding according to the dharma as
defended by the Vedas, He, the
Goal of all Saintly Souls, demon¬
strated how one living at home ar¬
rives at the regulation of one's re¬
ligiosity, economic development
and sense gratification [the pu-
rusarthas]. (29) With Krsna an¬
swering to the highest standard of a
householder's life, there where over
sixteen thousand and one hundred
queens [see also 10.59** and 7.14].
(30) Among them there were eight
gems of women headed by RukminI whom I,
along with their sons, one after the other have de¬
scribed previously [see 10.83 & 10.61: 8-19], oh
King. (31) Krsna, the Supreme Lord Who Never
Fails in His Purpose, begot in each of His many
wives ten sons [and one daughter], (32) Among
these there were eighteen maharathas of an unlim¬
ited prowess, whose fame spread wide. Hear now
from me their names. (33-34) They were: Pra-
dyumna and [His son] Aniruddha; Dlptiman and
Bhanu as also Samba, Madhu and Brhadbhanu;
Citrabhanu, Vrka and Aruna; Puskara and
Vedabahu, Srutadeva and Sunandana; Citrabahu
and VirOpa, Kavi and Nyagrodha. (35) Oh best of
kings, Pradyumna, the son of RukminI, was of
these sons of Krsna - the enemy of Madhu - the
most prominent one. He was just like His father.
(36) He, the great chariot fighter, married the
Canto 10 265
daughter of Rukml [named RukmavatT] from
whom next Aniruddha was born who was en¬
dowed with the strength of a ten thousand ele¬
phants [see 10.61]. (37) He, as you know, married
RukmI's granddaughter [Rocana] from whom next
His son Vajra was bom, one of the few who sur¬
vived the battle with clubs [see 3.4: 1 & 2], (38)
Pratibahu was his son, who fathered Subahu
whose son Santasena had Satasena as his son. (39)
No one born in this family was poor in wealth or
had few children, was short-lived, small in prow¬
ess or neglecting the brahminical interest.
(40) The glorious deeds of the men born in the
Yadu dynasty cannot be summed up, oh King, not
even in a ten thousand years. (41) I heard that
there were thirty-eight million eight-hundred thou¬
sand teachers for the children of the Yadu family.
(42) Who can keep count of the Yadavas when
Ugrasena alone among its great personalities was
assisted by ten thousand times ten thousand, times
hundreds of thousands of men [*]? (43) The most
pitiless Daityas who in [past ages in] wars be¬
tween the gods and the demons had been killed,
took their birth among the human beings and arro¬
gantly troubled the populace. (44) The devas were
by the Lord ordered to descend in the one
hundred-and-one clans of the family, oh King, in
order to subdue them [see 10.1: 62-63], (45) Krsna
was to them, on account of His mastery, the
authority of Lord Hari because of which all the
Yadavas who were His faithful followers pros¬
pered. (46) Because the Vrsnis always thought of
Krsna, they, in their activities of sleeping, sitting,
walking, conversing, playing, bathing and so on,
forgot the presence of their own bodies [and hence
were fearless, see also 10.89: 14-17]. (47) Oh
King, when Krsna took His birth among the Yadus
He outshone the pilgrimage site of the heavenly
river [the Ganges] that washes from His feet. Be¬
cause of His embodiment friends and foes attained
their goal [7.1: 46-47]. The undefeated and su¬
premely perfect goddess Sri belongs to Him, she
for whom others are struggling. His name being
heard or chanted is what destroys the inauspi¬
ciousness. He settled the dharma for the lines of
[disciplic] succession [the schools of the sages].
With Lord Krsna holding the weapon that is the
wheel of Time [His cakra ], it is no wonder that the
burden of the earth was removed [see also 3.2: 7-
12]. (48) He is glorious as the Ultimate Abode and
is known as the son of Devakl. He is the devotion
of the Yadu nobles who with His arms [or His
devotees] puts an end to the unrighteous ones. He
is the Destroyer of the distress of the moving and
not-moving living beings. He is the One who, al¬
ways smiling with His beautiful face, awakens
Cupid in the damsels of Vraja [see 10.30-33,
10.35, 10.47]. (49) Thus proceeding with the wish
to protect His transcendental path [of devotional
service], He for the sake of His Ilia has assumed
various personal forms. With them imitating the
[human] ways, He has destroyed the [burden of
the] karma [belonging to them]. When one wants
to follow His feet one will have to listen to the
stories about this Best One among the Yadus. (50)
A mortal who at every sacrificial ceremony hears
about, sings about and meditates upon the beauti¬
ful topics concerning Mukunda, heads from his
home for His abode, the place where the inescap¬
able sway of death is arrested. Even the ones rul¬
ing this earth [like Dhruva and Priyavrata] went
into the forest for this sake.'
*: The parampara adds here that to the rules of
Mlmamsa interpretation the number of three is taken as
the default number when no specific number is given.
So literally would strict to the rules be said here that
Ugrasena would have had 30 trillion attendants.
Thus the tenth Canto of the Srlmad Bhagava-
tam ends named: The Summum Bonum.
Translation: Anand Aadhar Prabhu,
http://bhagavata. 0 rg/c/ 8 /AnandAadhar.html
Production: the Filognostic Association of The
Order of Time, with special thanks to Sakhya Devi
DasI for proofreading and correcting the manu¬
script.
http://theorderoftime.com/info/guests-friends.html
Copyright: Creative Commons Attribution-
Noncommercial-Share Alike 3.0 Unported License
266 Snmad Bhagavatam - The Story of the Fortunate One
© 2010 Anand Aadhar: one must attribute to the
name Anand Aadhar and provide a link to the
website http://bhagavata.org; adaptation, upload¬
ing and printing is allowed for non-commercial
use and distributing the resulting work can only be
under the same or similar license to this one.
For the different copyrights of the pictures
see the chapter reference at the bottom of each
page at http://bhagavata.org. The Radha-Krsna
image on the front title page is by Indra Sharma.
Email from http://bhagavata.org/email.html.
Reference: For this original translation next to the
Monier Williams Sanskrit dictionary and the
ISKCON site vedabase.net, the Sastrl C.L. Gos-
wami version of the Gita Press has been used. The
source texts, audio read files and music to this
translation one can find following the links from:
http ://bhagavata .org /
For relevant links see the Srlmad Bhagavatam
Treasury: http://bhagavata.org/treasurv/links.html .
Krsna Dvaipayana Vyasadeva
SRlMAD BHAGAVATAM
(Bhagavata Purana)
The Story of the Fortunate One
Canto 11
Translated by Anand Aadhar
Third revised edition 03-21-2018
2
Snmad Bhagavatam - The Story of the Fortunate One
CANTO 11:
Krishna’s Final Instructions
Introduction- 3
1: The Curse Upon the Yadu Dynasty- 5
2: Maharaja Nimi Meets the NineYogendras- 6
3: Liberation from Maya and Karma Knowing and Worshiping the Lord-11
4: The Activities of Nara-Narayana and the other Avataras described-15
5: Narada Concludes His Teachings to Vasudeva-18
6: Retirement on the Advise of Brahma and Uddhava Addressed in Private-22
7: Krsna Speaks about the Masters of the Avadhuta and the Pigeon of Attachment-25
8: What One Learns from Nature and the Story of Pingala-29
9: Detachment from All that is Material-32
10: The Soul Free, the Soul Bound-34
11: Bondage and Liberation Explained and the Devotional Service of the Saintly Person— 37
12: The Confidential Secret Beyond Renunciation and Knowledge-40
13: The Hamsa-avatara Answers the Questions of the Sons of Brahma-42
14: The Devotional Coherence of the Methods and the Meditation on Visnu-45
15: Mystical Perfection: the Siddhis-48
16: The Lord's Opulence-51
17: The Varnasrama System and the Boat of Bhakti: the Students and the Householders— 53
18: The Varnasrama System: the Withdrawn and the Renounced-58
19: The Perfection of Spiritual Knowledge-61
20: Trikanda Yoga: Bhakti Surpasses Knowledge and Detachment-64
21: On Distinguishing between Good and Bad-66
22: Prakrti and Purusa: Nature and the Enjoyer-70
23: Forbearance: the Song of the AvantI Brahmana-75
24: Analytic Knowledge, Samkhya, Summarized-78
25: The Three Modes of Nature and Beyond-80
26: The Song of Pururava-83
27: On Respecting the Form of the Lord-85
28: Jnana Yoga or the Denomination and the Real-89
29: Bhakti Yoga: the Most Auspicious way to Conquer Death-92
30: The Disappearance of the Yadu dynasty-95
31: The Ascension of Lord Krsna-99
Canto 9 3
Introduction
This book tells the story of the Lord and His in¬
carnations since the earliest records of Vedic his¬
tory, the history of the original culture of knowl¬
edge of India. It is verily the Krsna 'bible' [in San¬
skrit called a samhita ] of the Hindu universe. The
Bhagavad Gita relates to this book like the sermon
on the mountain by Lord Jesus relates to the full
Bible. It has about 18.000 verses contained in 335
chapters and consists of 12 subdivisons of books
that are called Cantos. These books together tell
the complete history of the Vedic culture and
cover the essence of the classical collections of
stories called the Puranas. This specific collection
of Vedic stories is considered the most important
one of all the great eigtheen classical Puranas of
India. It includes the cream of the Vedic knowl¬
edge compiled from all the Vedic literatures as
also the story of the life of Lord Krsna in full
(Canto 10). Lord Krsna constitutes a watershed in
the history between the old Vedic culture and the
'modem' political culture in which the rule of state
no longer automatically is led by the spiritual or¬
der. The book tells the story of His birth, His
youth, all His wonderful proofs of His divine na¬
ture and His superhuman feats of defeating all
kinds of demons up to the great Mahabharat war at
Kuruksetra. In this war the Vedic culture fell down
to be replaced by the fragmented relighiosity we
these days call Hinduism. This leading Purana also
called the 'perfect Purana', is a brilliant story that
has been brought to the West by Srlla A.C. Bhak-
tivedanta Swami Prabhupada, a Caitanya
Vaishnava, a bhakti (devotional) monk of Lord
Visnu [the name for the transcendental form of
Lord Krsna]. He undertook the daring task of en¬
lightening the materialist westerners, the advanced
philosophers and theologians, in order to help
them to overcome the perils and loneliness of im-
personalism and the philosophy of emptiness.
For the translation the author of this internet ver¬
sion has consulted the translations of C.L Gos-
wami. M.A., Sastrl (from the Gita Press, Go¬
rakhpur), the parcimpara [disciplic succession]
version of Srlla Visvanatha Cakravarti Thakura
and the later version of this book by Srlla A.C.
Bhaktivedanta Swami Prabhupada. The latter
translators as acaryas [guru teaching by example]
of the age-old Indian Vaishnava tradition are rep¬
resentatives of a culture of reformation of the de¬
votion for God or bhakti, the way it has been prac¬
ticed in India since the 16th century. This reforma¬
tion asserts that the false authority of the caste sys¬
tem and single dry book knowledge is to be re¬
jected. Sri Krsna Caitanya, also called Caitanya
Mahaprabhu (1486-1534), the avatara [an incar¬
nation of the Lord] who heralded this reform, re¬
stored the original purpose of developing devotion
unto the person of God and endeavored in particu¬
lar for dissemination of the two main sacred scrip¬
tures expounding on that devotion in relation to
Krsna as the Supreme Personality of Godhead.
These scriptures are the Bhagavad Gita and this
Bhagavata Purana, that is also called the Srlmad
Bhagavatam, from which all the Vaishnava
acaryas derived their wisdom for the puipose of
instruction and the shaping of their devotion. The
word for word translations as also the full text and
commentaries of this book were studied within
and without the Hare Krsna temples where the
teaching of this culture takes place. The purpose of
the translation is first of all to make this glorious
text available to a wider audience over the Inter¬
net. Since the Bible, the Koran and numerous
other holy texts are readily available, the translator
meant that this book could not stay behind on the
shelf of his own bookcase as a token of material
possessiveness. When we started with this en¬
deavor in the year 2000 there was no proper web
presentation of this book. Knowledge not shared is
knowledge lost, and certainly this type of knowl¬
edge, which stresses the yoga of non-
possessiveness and devotion as one of its main
values could not be left out. The version of Swami
Prabhupada is very extensive covering some 2400
pages of plain fine printed text including his com¬
mentaries. And that were only the first ten Cantos.
The remaining two Cantos were posthumously
published by his pupils in the full of his spirit. I
thus was faced with two daring challenges: one
was to concatenate the text or make a readable
running narrative of the book that had been dis¬
sected and commented to the single word and the
4 Srimad Bhagavatam - The Story of the Fortunate One
second challenge was to put it into a language that
would befit the 21st century with all its modem
and postmodern experience and digital progress of
the present cultural order of the world, without
losing anything of its original verses. Thus another
verse to verse as-it-is translation came about in
which Visvanatha's, Prabhupada's and Sastrl's
words were pruned, retranslated and set to the un¬
derstanding and realization of today. This realiza¬
tion in my case originated directly from the disci-
plic line of succession of the Vaishnava line of
acaryas as also from a realization of the total field
of indian philosophy of enlightenment and yoga
discipline as was brought to the West by also non-
Vaishnava gurus and maintained by their pupils.
Therefore the author has to express his gratitude to
all these great heroes who dared to face the ada¬
mantine of western philosophy with all its doubts,
concreticism and skepticism. Especially the pupils
of Prabhupada, members of the renounced order
(; sannydsTs ) who instructed the author in the inde¬
pendence and maturity of the philosophy of the
bhakti-yogis of Lord Caitanya need to be men¬
tioned. I was already initiated in India by a non-
Vaishnava guru and have been given the name of
Swami Anand Aadhar ('teacher of the foundation
of happiness'). That name the Krsna community
converted into Anand Aadhar Prabhu ('master of
the foundation of happiness') without further
ceremonies of Vaishnava initiation (apart from a
basic training). With the name Anand Aadhar I am
a withdrawn devotee, a so-called vanciprcista, who
does his devotional service independently in the
silence and modesty of his local adaptations of the
philosophy.
In most cases the word for word translations and
grammatical directions of Srlla A.C. Bhak-
ti vedanta Swami Prabhupada/ISKCON,
Visvanatha Cakravarti Thakura and C.L. Gos-
wami. M.A., Sastrl have been followed as they
were used in their translations and I have checked
them with the help of the Monier-Williams San¬
skrit Dictionary [see the file of the terms used]. In
footnotes and between square brackets [ ] some¬
times a little comment and extra info is given to
accommodate the reader when the original text is
drawing from a more experienced approach. On
the intemetsite bhagavata.org of this book, my
version refers to the version of Prabhupada that is
linked up at each verse together with my own pre¬
vious version so that it is possible to retrace at any
moment what I have done with the text. This is in
accordance with the scientific tradition of the
Vaishnava community.
For the copyright on this translation the so-called
Creative Commons Attribution Noncommercial-
Share Alike 3.0 Unported License has been cho¬
sen. This means that one is free to copy, distribute
and alter the text on the condition of attribution
(refer to the name of Anand Aadhar and to my
website address bhagavata.org), that the resulting
work can only be distributed under the same or
similar license to this one and that one cannot use
the text for commercial puiposes. Lor all other
usage one will have to contact the translator.
With love and devotion,
Anand Aadhar Prabhu,
Enschede, The Netherlands, April 17, 2012.
Canto 9 5
Chapter 1
The Curse Upon the Yadu Dynasty
(1) Sri Suka said: 'After Lord Krsna together with
Balarama and surrounded by the Yadus had real¬
ized the elimination of the Daityas and had re¬
duced the burden of the earth, very soon a conflict
arose [between the Kauravas and the Pandavas],
(2) They [the Pandavas] who time and again were
angered by the duplicitous gambling, the insults,
the grabbing by the hair [of DraupadI] and the
other transgressions of their enemies [their neph¬
ews, the Kauravas], constituted the immediate
cause [with the historical dynastic struggle, see
also Yayati and 10.49 & 10.68] for the Supreme
Lord to [further] relieve the earth of her burden
and [also] kill all the kings who assembled [at Ku-
ruksetra] to take opposite sides. (3) And after the
Yadus being protected by His arms had eliminated
the kings who with their royal armies had bur¬
dened the earth, the Unfathomable Lord thought to
Himself: 'One may say that the burden of the earth
has been eliminated, but I do not think the load is
gone. The intolerable burden [alas] remains with
the Yadu dynasty itself. (4) They who in every
respect sought their refuge in Me, were never frus¬
trated in the exercise of their power. Since they
have no defeat to fear from any other side I will
arrange a quarrel within the Yadu dynasty, just like
fire in a bamboo-grove [is generated by the wind
through mutual friction]. That is how I will
achieve [My purpose:] My abode of peace [see
also 3.3: 14 and 8.8: 37].'
(5) Thus having decided, oh King, the Lord, the
Almighty One who realizes everything He wants,
withdrew His family by means of a curse that was
pronounced against them by the brahmins. (6-7)
After by His form, the beauty of all the worlds,
having freed the eyes of men, by His words having
attracted the minds of all who remembered them
and by His feet having redirected the [wrongful]
activities of anyone who saw them, the Lord, who
6 Snmad Bhagavatam - The Story of the Fortunate One
effortlessly on earth spread His glories that are
praised in the most beautiful verses and by which
one may cross the ocean of ignorance, achieved
His [desired] position [of peace and beatitude, see
also 7.5: 23-24].'
(8) The King said: 'How could it happen that this
curse against the Vrsnis was pronounced by the
brahmins? The Vrsnis who were fully absorbed in
Krsna, were always charitable and respectful to¬
wards the brahmins and served the elders. (9)
What led to that curse and what kind of curse was
it, oh purest among the twice-born souls? Please
tell me how this dissension [could rise] among
those who share the same soul [of Krsna].'
(10) The son of Vyasa said: 'Embodied in a form
that was the amalgamation of all things beautiful,
on earth performing the most auspicious activities
and to His full satisfaction enjoying His life as He
resided in His abode [of Dvaraka], He, so greatly
famed, [now] wanted to destroy His dynasty. That
was the only thing left to do for Him. (11-12) Af¬
ter in the house of the lord of the Yadus
[Vasudeva] having performed most favorable ritu¬
als to bestow piety and take away the impurities of
Kali-yuga, the sages Visvamitra, Asita, Kanva,
Durvasa, Bhrgu, Angira, Kasyapa, Vamadeva,
Atri, Vasistha, Narada and others, were by The
Soul of Time [Lord Krsna] sent away to go to
Pindaraka [a pilgrimage site]. (13-15) [Having
arrived there] they were approached by young
boys of the Yadu dynasty in a game in which
Samba the son of Jambavatl [see also 10.68] had
dressed up in woman's clothes. Feigning humility
they took hold of their feet and impudently asked:
'This black-eyed pregnant woman would like to
ask you something, oh men of learning, but she is
too embarrassed to do it herself. Can you tell
whether she who is about to give birth and desires
a son, will get one?'
(16) Oh King, the sages thus being tricked said
angrily to them: 'She, oh fools, will for you give
birth to a mace that will destroy the dynasty!'
(17) Most terrified to hear that, they hastily un¬
covered the belly of Samba wherein indeed a club
made of iron could be seen. (18) 'What have we
done? What will the family say of us? What a bad
luck!' they said perturbed, took the club and went
home. (19) With the beauty of their faces faded,
they brought the club to an assembly of the king
[Ugrasena] and told in the presence of all the
Yadus what had happened. (20) When they saw
the club and heard about the infallible curse of the
learned souls, oh King, the inhabitants of Dvaraka
were astonished and distraught with fear. (21)
Ahuka [Ugrasena], the Yadu king, ordered the club
to be ground to bits and next threw the iron to¬
gether with the remaining pieces of the club into
the water of the ocean. (22) The iron was swal¬
lowed by a certain fish while the fine dust was car¬
ried away by the waves and washed ashore where
it grew into canes with shaip-edged blades [called
eraka ]. (23) The fish was by a fisherman in the
ocean caught in a net together with others. The
piece of iron contained in the fish's stomach was
by a hunter [called Jara] fixed on a shaft [as an
arrowhead]. (24) Even though the Supreme Lord
very well knew what it all meant, He did not want
to reverse the curse of the scholars and, in His
form of Time, accepted it.'
Chapter 2
Maharaja Nimi Meets the Nine Yogen-
dras
(1) Sri Suka said: 'Desirous to worship Krsna, oh
best of the Kurus, Narada continued to stay in
Dvaraka, the capital protected by the arms of
Govinda [see also 6.5: 43 & 10.69]. (2) Which
sensible person faced with death coming from all
sides, oh King, would not be of worship for the
lotus feet of Mukunda who is so worshipable for
even the best of the immortals? (3) One day
Vasudeva said the following to the deva-rsi who
came over to his house and was respectfully
greeted and worshiped with paraphernalia and a
comfortable seat. (4) Sri Vasudeva said: 'Oh great
lord, this visit of yours compares to the visit of a
good father, for you who are there for both the
misers and everyone on the path of Uttamasloka,
appear for the benefit of all embodied souls. (5)
Canto 9 7
What the gods do means misery and happiness to
the living beings, but what saints like you do who
accepted the Infallible One as their very soul, re¬
sults in happiness only [see also 1.2: 25-26, 3.25:
21]. (6) The gods behave like one's shadow. They
care for their worshipers depending the obeisances
one makes and the karma that one has. But the
saints are of mercy for the fallen souls [irrespec¬
tive of what they did. See also B.G. 3: 12, 4: 12, 7:
20-23]. (7) Oh brahmin, I nevertheless would like
to ask you about the religious duties to please the
Supreme Lord, [for] the mortal soul who with
faith hears about them, will be freed from all
fear [compare 10.2: 30-33], (8) A long time
ago [in a previous life], I, bewildered by His
mayd, worshiped Ananta, the Lord who
Awards Liberation, for begetting a child in this
world and not for my liberation [see also 10.3:
32-45 and 4.1: 20]. (9) Please instruct us there¬
fore, oh you true to the vow, so that we with¬
out much trouble by your mercy may find lib¬
eration from this world full of dangers that
frightens us at every step.'
(10) Sri Suka said: 'Oh king, thus being asked
by the intelligent Vasudeva, the deva-rsi was
pleased to speak to him because his qualities
reminded him of the Lord. (11) Sri Narada
said: 'This question you asked about the
bhdgavata-dharma is the correct one, oh best
of the Satvatas, for the entire universe is puri¬
fied by that dharma. (12) By hearing or talking
about it, by meditating upon it, accepting it
with reverence or appreciating it when done by
others, this dutiful respect of the truth purifies
immediately even those who are averse to the
gods and the entire world. (13) Today you
brought the Supreme Lord, the Personality of
Godhead Narayana to my mind [see also
10.87: 5], chanting and hearing about whom
one becomes supremely blissful and pious.
(14) Concerning this matter one often men¬
tions the example of the ancient story of a
conversation between the sons of Rsabha and
the king of Videha who was a broad-minded
soul. (15) The son of Svayambhuva Manu
named Priyavrata had a son named Agnldhra.
From him there was Nabhi and his son is re¬
membered as Rsabhadeva [see also 5.3]. (16)
He appeared in this world with the desire to teach
the dharma of finding liberation and is considered
a plenary expansion of Vasudeva. Of Him there
were one hundred sons who perfectly observed the
Absolute Truth. (17) The eldest one, Bharata [see
5.7], was completely devoted to Lord Narayana. It
is because of his name that this wonderful part of
the world is called Bharata-varsa [or India], (18)
When his earthly pleasures ended and he conse¬
quently rejected a material life, he left his home
behind and achieved in three consecutive births
His destination by practicing austerities in worship
8 Snmad Bhagavatam - The Story of the Fortunate One
of Lord Hari. (19) Nine of His [Rsabha's] sons
became rulers over the nine separate areas [nava-
dvTpa\ of this subcontinent while eighty-one other
sons of him became twice-born brahmins who ini-
tated the complete of the [ karma-kcinda ] path of
fruitive Vedic sacrifices [see 5.2: 19-21]. (20-21)
The nine remaining sons, Kavi, Havir, Antarlksa,
Prabuddha, Pippalayana, Avirhotra, Drumila,
Camasa and Karabhajana were greatly fortunate
sages engaged in explaining the [Vedic] purpose.
They were rigorous ascetics learned in the science
of spirituality who wandered around naked
['dressed by the wind only']. (22) Wandering the
earth they [called the nciva-yogendras ] saw the
entire universe consisting of the gross and the sub¬
tle, as one and the same form of the Supreme Lord
and as non-different from the Self [see also 1.5: 20
and B.G. 13: 14 & 15: 7]. (23) Unimpeded moving
at will, they go wherever they like and thus freely
travel the worlds of the enlightened souls, the per¬
fected ones and the ones to be propitiated, the
heavenly singers, the treasure keepers, the [com¬
mon] humans, the ones of superpower and the ser¬
pentine, visiting the sages, the angels, the ghostly
followers of Siva, the scientists, the twice-born
ones and the cows. (24) Once in Ajanabha [name
of India before Bharata] they arrived during the
soma sacrifice of the great soul Nimi [see also
9.13] that was carried out to the wishes of the
seers. (25) Seeing those pure devotees whose bril¬
liance rivaled the sun, oh King, the performer of
the sacrifice, the brahmins, everyone, nay even the
fires, rose up in respect. (26) The ruler of Videha
[Nimi] recognizing them as devotees of Narayana,
gladly seated them and honored them with all the
respect they deserved. (27) With humility bowing
down to the nine of them who glowed with an ef¬
fulgence like the sons of Brahma [the Kumaras,
see 4.22: 6] the king, immersed in transcendental
rapture, posed questions. (28) Sri Videha [Nimi]
said: 'I consider you to be direct associates of the
Supreme Lord, the enemy of Madhu, as servants
of Visnu who travel around for the sake of purify¬
ing all the worlds. (29) I think that to achieve the
association of the ones dear to the Lord of
Vaikuntha, is as difficult as it is for embodied be¬
ings to achieve a human body that any moment
can be lost [see also B.G. 8: 16 and 16: 19-20].
(30) I therefore ask you, oh sinless ones, what the
supreme good would be in this material ocean
where, for human beings, the greatest treasure
consists of enjoying but a second the association
of the devotees. (31) Please speak about the sci¬
ence of devotional service, provided you deem us
qualified enough to hear about it. Satisfied with
that service He, the Unborn Lord, will even give
Himself personally to the one who sought His ref¬
uge.'
A
(32) Sri Narada said: 'They, the greatest of the
great, oh Vasudeva, thus at the request of Nimi in
their turn affectionately spoke with reverence to
the king in the company of the priests and the
members of the sacrificial assembly. (33) Sri Kavi
said: 'Someone whose intelligence in this world is
constantly disturbed because he takes the temporal
[body] for the true self, can in my view reach fear¬
lessness [only] when he worships the lotus feet of
the Infallible One, the Soul of the Universe in
whom all fear ceases [see 3.9: 6 and e.g. B.G. 2:
56, 2: 71, 4: 10, 12: 13-14], (34) The method
thereto is discussed by the Supreme Lord and
known as the bhdgavata dharma by which people
who suffer from ignorance may easily realize the
Supreme Soul. (35) A man accepting that dharma,
oh King, will never be caught in illusions nor ever
trip or fall on this path, not even when he closes
his eyes running [see also the catuh-sloki of B.G.
10: 8-11 and verse 5: 17]. (36) Whatever one ac¬
cording to one's nature physically, verbally, men¬
tally or sensually does with intelligence or a puri¬
fied consciousness, should all be offered to the
Supreme with the thought: 'This I do for Narayana'
['nardyanaya id', compare B.G. 3: 9 and 9: 27].
(37) For those who led by the illusory energy and
forgetful about Him, have turned away from the
Supreme Lord in falsely identifying themselves
[with the body], fear will rise because they are
absorbed in matters second to Him. For that rea¬
son an intelligent person should be fully and
purely devoted to the Lord and consider his spiri¬
tual master as his soul and salvation [see B.G. also
4: 34, 1.5: 12 and B.G. 7: 14, 15: 7], (38) Even
though [the object of a mental image may] not
[be] present in reality, to the mind of a person ex¬
periencing [the material world, its] duality can be
manifest like in a dream that is moved by desire
Canto 9 9
and fear [by 'its two mental chariots']. An intelli¬
gent person should therefore bring the mind under
control that, because of [its reference to] material
activities, is committed to positive and negative
emotions. That is how one arrives at fearlessness
[see also B.G. 6: 35], (39) Hearing about the all-
auspicious appearances and activities of Him with
the Wheel in His Hand [see 1.9: 37], of whom the
with them associated names are chanted in this
world, one should, singing without the material
association [of a wife, home and children], freely
and without shame move in all directions. (40)
Thus being vowed one, by repeating ['chanting']
His so very dear, holy name, develops the attach¬
ment of a mind dissolved in laughing and crying
loudly and in getting exited like a madman in
dance and song, without any concern about what
others think of it [*]. (41) One should bow to
ether, air, fire, water, earth and the luminaries, all
living beings, the directions, the trees and other
immovable beings, the rivers and oceans and
whatever that might exist in the Supreme Lord's
body of creation, while considering nothing as
existing separately [from the Soul, **]. (42) Devo¬
tion, experiencing the presence of the Supreme
Lord and detachment from everything else, are the
three [characteristics] that simultaneously occur
with someone who sought refuge [in Him] - just
about the way things are with someone being en¬
gaged in eating who experiences satisfaction with
the nourishment he gets and with the reduction of
hunger with every bite. (43) For the devotee who
thus in obedience [to the disciplic succession] is
worshiping the feet of Acyuta, devotion, detach¬
ment and knowledge of the Supreme Lord will
manifest, oh king Nimi, whereupon he then di¬
rectly will attain transcendental peace [see B.G. 2:
71].'
(44) The king said: 'Please tell me next about the
devotee of the Fortunate One. What are his duties,
what is his nature, how does he behave among
men, what does he say and by which symptoms is
he dear to the Lord?'
A
(45) Sri Havir said: 'The one who sees this Soul
[this basic principle of all existence] in all forms
of existence [of matter and spirit] and is of devo¬
tional service to [the Supreme Spirit Soul,] the
Lord with the notion that all forms of existence are
situated within the [gigantic universal body of the]
Supreme Lord, belongs to His most advanced
devotees [an uttama adhikari, see also B.G. 6: 29
& 30]. (46) In the stage before this one, on the
middle platform, he [the so-called madhyama
adhikari ] is of love for the Supreme Lord, of
friendship with advanced persons, of mercy to the
neophytes and indifferent toward [envious,] hos¬
tile souls [see also 4.24: 57, 7.9: 43, B.G. 4: 8 &
15: 7 and ***]. (47) He who in his worship of the
Lord faithfully engages with the deity [the murti]
but is neither respectful towards the devotees nor
towards others, is a materialistic devotee [a
prdkrta or a beginner, a so-called kanistha
adhikari, see also B.G. 7: 20 and 3.29: 24-25 &
7.14: 40]. (48) He who despite the engagement of
his senses with their objects, hates nor rejoices and
recognizes this universe as the deluding material
energy of Lord Visnu, is certainly a first-class
devotee [see also B.G. 5: 3]. (49) He who, because
he keeps the Lord in mind [see also 6.2: 14], is not
bewildered by the [inescapable] nature of a mate¬
rial life consisting of birth, decay, hunger, fear,
thirst, sensory functions, the life air, the mind and
the intelligence, is the foremost devotee [see also
B.G. 2: 56-57]. (50) In the mind of someone who
has Vasudeva as His only shelter, lust [see B.G. 3:
37-43], karma and [its consequent] material de¬
sires [see also B.G. 6: 4] will never develop. Such
a one is truly a first-class devotee. (51) A person
who is not attached in the egotistical sentiment of
a bodily concept of life - in the sense of being of a
good birth, of meritorious acts or a certain
varnasrama status orientation, caste or race, is
someone dear to the Lord [see B.G. 2: 71 & 12:
13-14], (52) He who does not think in opposites in
the sense of 'mine' and 'thine' about property and
the body, someone who is equal and peaceful with
all living beings, no doubt belongs to the best
devotees [see B.G. 13: 28-31 & 14: 22-25]. (53)
He who neither is tempted by the opulence found
in the three worlds, nor, not even for a moment,
half a second or a split of a second, moves away
from the lotus feet of the Supreme Lord that are
the refuge of the enlightened souls and others, he
who - undisturbed in his remembrance - regards
the Unconquerable One as his very soul, is a top¬
most Vaishnava [see also 18: 66], (54) Again: how
10 Snmad Bhagavatam - The Story of the Fortunate One
verse: 'parivcidcitu jano yathd tathd va
nanu mukharo na vayam vicarayamah
hari-rasa-madira-madati-matta bhuvi
viluthamo nathamo nirvisamah ': 'Let
the garrulous populace say whatever
they like; we shall pay them no regard.
Thoroughly maddened by the ecstasy of
the intoxicating beverage of love for
Krsna, we shall enjoy life running
about, rolling on the ground and danc¬
ing in ecstasy.' (PadyavalT 73) This is
what defines Krsna-consciousness.
can of the toes of the Supreme Lord's feet, the feet
of all those great heroic acts, how can of the lunar
light radiating from the jewel-like nails that takes
away the pain in the hearts, there be any pain of
importance with the ones who are of worship? Can
the burning heat of the sun be of any effect when
the moon has risen [see also 10.14: 58]? (55) He
never leaves the heart of the one whom one calls
His foremost devotee, however accidentally that
devotee directly might have called for Him [by
means of His names], He who, bound by the ropes
of love, destroys the sins regardless of their num¬
ber [see also B.G. 4: 36 and *4 ].'
*: SrT Caitanya Mahaprabhu also emphasized this
by quoting: 'barer ndma barer nama barer
namaiva kevalam kalau nasty eva nasty eva nasty
eva gatir anyathd [Adi 17.21]': 'In this age of Kali
there is no alternative, there is no alternative, there
is no alternative for spiritual progress but the holy
name, the holy name, the holy name of the Lord.'
Also Srlla Bhaktisiddhanta SarasvatT Thakura rec¬
ommends to this that one studies the following
**: Srlla Bhaktisiddhanta SarasvatT
Thakura has warned us that if we do not
see everything as a manifestation of the
Supreme Personality of Godhead, we
shall become victims of phalgu-
vairagya, or immature renunciation.
***: The parampara adds here: 'Srlla
Bhaktisiddhanta SarasvatT Thakura has
given a nice explanation of the differ¬
ence between arcana and bhajana. Ar¬
cana refers to the platform of sadhana-
bhakti, in which one serves the Lord to carry out
the rules and regulations of the process. One who
has achieved the shelter of the Lord's holy name
and is totally engaged in the attempt to serve the
Lord should be considered to be on the platform of
bhajana, even though his external activities may
sometimes be less strict than those of the neophyte
engaged in arcana. This apparent lack of strict¬
ness, however, refers to laxity not in the basic
principles of sane behavior and renunciation of
sense gratification, but rather in the details of
Vaishnava ceremonies.'
*4: Nimi, the King of Videha, asked, so helps us
the parampara, the following nine questions of the
nine Yogendras, the saintly sons of Rsabha. (1)
What is the highest good? (Chapter Two, verse
30); (2) What are the religious principles
(dharma), natural proclivities ( svabhdva ), behavior
{deara), speech ( vakya ) and outward symptoms
(i laksana ) of a bhdgavata, a Vaishnava devotee of
the Lord? (2.44); (3) What is the external energy
of Visnu, the Supreme Lord? (3.1); (4) How can
Canto 9 11
one become dissociated from this mayal (3.17);
(5) What is the true identity of Brahman? (3.34);
(6) What are the three types of karma, namely
karma based on the enjoyment of the fruits of
work, karma offered to the Supreme Lord, and
naishkarmyal (3.41); (7) What are the various
pastimes of the various incarnations of God? (4.1);
(8) What is the aim or destination of one who is
against the Supreme Lord and devoid of bhakti (in
other words, a non-devotee)? (5.1); and (9) What
are the respective colors, forms and names of the
four yugavataras, the four incarnations of the Su¬
preme Lord who appear in the four ages, and what
is the process of worshiping each of Them? (5.19).
The transcendental answers to these inquiries were
given by the great devotees Kavi, Havir,
Antarlksa, Prabuddha, Pippalayana, Avirhotra,
Drumila, Camasa and Karabhajana. These nine
paramahamsas answered the nine questions, each
in turn, in the following verses: (1) 2.33-43; (2)
2.45-55; (3) 3.3-16; (4) 3.18-33; (5) 3.35-40; (6)
3.43-55; (7) 4.2-23; (8) 5.2-18; and (9) 5.20-42.
Chapter 3
Liberation from Maya and Karma
Knowing and Worshiping the Lord
(1) The honorable king [Nimi] said: 'My lords,
please tell us about the illusory potency [or maya,
see also 11.2: 48] of the Supreme Lord Visnu, we
would like to understand that what bewilders even
the great mystics. (2) We enjoy the nectar of your
talks about Lord Hari, but we are not yet satisfied
by that antidote against the pain a mortal experi¬
ences being tormented by the misery of samsara.'
a
(3) Sri Antarlksa said: 'The Soul of All Living Be¬
ings evolved, by means of the elements of the
greater creation, all creatures high and low [see
B.G. 13: 22 & 14: 18], oh mighty armed one, so
that they, the Original Person's own [parts and
parcels], could be successful with [the choice be¬
tween] the sense objects and the true self, the Soul
[see also 10.87: 2]. (4) Having entered the living
beings that thus were created with the help of the
five gross elements and having divided Himself as
the one [witness] to the ten [senses of perception
and action], He was pleased to engage them [in a
life] with the modes of nature. (5) The living be¬
ing, that by the Supreme Soul was given a life
with the modes, enjoys those modes and conse¬
quently takes this created body for the true self as
also himself for the master and thus becomes en¬
tangled [see also B.G. 15: 8, compare 11.2: 37].
(6) The proprietor of the body is because of the
sense-motivated actions, driven by desires and
engaged in different karmic - fruitive - activities
from which he reaps the different fruits. And thus
he moves through this world in both a state of
happiness and the contrary thereof [see B.G. 2:
62], (7) This way by his karma reaching destina¬
tions that bring him a lot of things that are not so
good, the living being till the end of time help¬
lessly experiences birth and death. (8) When the
dissolution of the material elements is near the
[Lord in the form of] Time that is Without a Be¬
ginning or an End, withdraws the manifest uni¬
verse consisting of the gross objects and subtle
modes [back] into the unmanifest [see also 3.29:
40-45, 3.26: 51]. (9) There will be a terrible
drought on earth that lasts for a hundred years, so
that the three worlds during that period will be
seriously scorched by the accumulated heat of the
sun. (10) Beginning from the lower regions
[Patala], the lire, with its flames fanned by the
winds shooting upwards from the mouth of
Sankarsana, will burn all directions. (11) Great
masses of samvartaka ['end time'] clouds will rain
for a hundred years with torrents as long as ele¬
phant trunks, so that everything will be inundated.
(12) Oh King, the universe will thereupon, like a
lire running out of fuel, be abandoned by the Per¬
sonality of the Universal Form, as He [in the form
of Brahma] enters the subtle reality of the unseen
[pradhana , see also B.G. 8: 19, 3.32: 12-15]. (13)
The earth, by the wind deprived of its aroma,
changes [back] into water and the water by the
same process [of the wind] being deprived of its
taste, becomes lire [again, see *]. (14) Fire, by
darkness deprived of its [quality, its] form, turns
into air and the air, losing its [quality of] touch,
dissolves into the ether. When the sky [the ether],
by the Supreme Soul of Time is deprived of its
quality [of sound], it merges into the ego [of not-
knowing]. (15) The senses, the mind and the intel¬
ligence, oh King, merge together with the gods
12 Snmad Bhagavatam - The Story of the Fortunate One
[representing the emotions] into the ego-element
and the I-awareness merges together with all its
gmifl-qualities into the Supreme Self [see also 3.6
and 3.26: 21-48]. (16) After thus for you having
described the three departments of this bewilder¬
ing energy, this agent of the Supreme Lord con¬
sisting of maintenance, creation and dissolution
[characterized by goodness, passion and igno¬
rance], what would you like to hear more from
us?'
(17) The honorable king said: 'Oh great sage,
please tell how [even] materialistic people with
ease may overcome this material energy of the
Lord that is so unsurpassable for those lacking in
self-control.'
a
(18) Sri Prabuddha said: 'One should see that peo¬
ple who live as husband and wife, with their en¬
deavors to lessen the distress and to gain in happi¬
ness, achieve the opposite result. (19) What hap¬
piness can one expect from the unsteadiness of
having a home, children,
relatives, domestic ani¬
mals and the hard to ac¬
quire wealth which al¬
ways gives distress, that
mean death to the soul?
(20) Know that the ideal¬
ized world for which one
thus settles, is founded
upon fruitive labor, can¬
not be sustained and is
characterized by matters
like a loss of behaving
properly in groups of
equals and with superiors
[B.G. 8: 16]. (21) Some¬
one eager to know about
the highest good, should
therefore take shelter of a
spiritual master who re¬
sides in the supreme
tranquility of the Abso¬
lute Truth and is also
well versed in the con¬
clusions of the Vedas [see
e.g. 5.5: 10-13, 7.11: 13,
7.12: 1-16, 7.15: 25-26,
10.86: 57 and B.G. 4: 34], (22) With the guru as
one's soul and worshipable deity, one should learn
the science of devotional service [the bhdgavata
dharma or emancipation process, see 11.2: 34] by
which, free from illusion being of faithful service,
the Supreme Soul can be satisfied who bestows
His own Self [**]. (23) One should first of all de¬
tach the mind from everything and properly, with
mercy, friendship and reverence for all living be¬
ings, cultivate association with devotees [compare
11.2: 46]. (24) [That entails: inner and outer]
cleanliness, penance, tolerance and silence, scrip¬
tural study, simplicity, celibacy, nonviolence and
equanimity concerning the known opposites [see
also yama & niyama and B.G. 12: 13-20]. (25) In
solitude, without [attachment to] a fixed residence,
wearing old rags and satisfied with anything, one
should with the Lord constantly kept in mind,
meditate upon the omnipresent True Self [see also
2.2: 5, 7.13: 1-10]. (26) With faith in the scriptures
about the Supreme Lord and not blaspheming
other scriptures, one should with respect for the
Canto 9 13
truth and with one's mind, speech and activities
strictly controlled, be innerly peaceful and master
one's senses [see also B.G. 15: 15]. (27-28) Hear¬
ing, chanting and meditating the incarnations, pas¬
times and qualities of the Lord whose activities are
all wonderful, one must do everything for His
sake. Whatever worship, charity, penance, japa or
piety one performs, everything held dear, one's
wife, sons, home and very life air, one should
dedicate to the Supreme [see also B.G. 9: 27]. (29)
In rendering service to both [the moving and non¬
moving living beings] one must be of friendship
with the common man as also with the devotees,
the great souls who accepted Krsna as the Lord of
their heart. (30) By the glories of the Lord one
may find in mutual discussions, in being attracted
to each other, in pleasing one another and in one's
together putting an end to material activities, the
purification of [one's relation with] the soul [see
also B.G. 3: 38]. (31) Remembering [Him] and
reminding one another, the bhakti unto the Lord
who puts an end to the chain of sins, because of
that devotion leads to an awakening whereby the
body responds with goose bumps [see also 11.2:
40], (32) Sometimes one cries by the thought of
Acyuta, sometimes one laughs or takes great
pleasure or speaks, acts wondrously, dances and
sings and sometimes one, following the example
of the Unborn One, is freed from distress and be¬
comes silent while attaining the Supreme [see also
10.35]. (33) Thus learning about the bhdgavata
dharma and taking lessons from the consequent
bhakti, someone aimed at Narayana will easily
overcome the mdyd that is so difficult to defeat
[see also 1.1: 2].'
(34) The honorable king [Nimi] said: 'Please, all
of you expert knowers of the Supreme, be so kind
to speak to us about the transcendental position of
the Supersoul of the Absolute Truth, that is associ¬
ated with the name of Narayana [see also 1.2: 11].'
a
(35) Sri Pippalayana said: 'Oh King, know that the
Supreme gives life, it is that on the basis of which
the senses, the life air and the minds of the bodies
of all living beings are moving. It constitutes the
cause without cause of the creation, destruction
and maintenance of this universe, that exists in the
state of wakefulness, in the dream state and in the
unconscious state as also external to these states
[of consciousness], (36) This [Supreme Truth]
cannot be covered by the mind, by the faculties of
speech, sight, intelligence, the life air or by the
senses, just as a fire cannot be covered by its own
sparks. Not even the Vedic word may express it,
for the Vedas deny that the Supreme Self can be
expressed in words. It can only be achieved by
indirect expressions, by words that refer to that
without which there would be no ultimate purpose
to the scriptural restrictions [compare 10.87]. (37)
In the beginning being One, it thereafter became
known as the threefold of goodness, passion and
ignorance [of the gunas ] that is associated with the
power to act and the power of consciousness of
the I-awareness that one calls the individual living
being [the jiva, the individual soul]. Assuming the
forms of spiritual knowledge [the gods], actions
[of the senses and their] objects and [good and
bad] results it thus possesses a great variety of en¬
ergies. It is the Supreme alone that [as the Abso¬
lute Truth or Brahman] is manifest beyond both
the [relative of the] gross and the subtle [see also
mahat-tattva, pradhana, 4.29: 79, B.G. 10: 42, 13:
13 & 7: 14]. (38) This Soul, never born and never
dying, grows nor decays. It is the knower of the
stages of life of the living beings that are subjected
to change. That Soul, omnipresent and everlasting,
which is pure consciousness, became many
[jTvas], just as the [one] life air [prana] by the
power of the senses resulted in a variety [of vital
forms, see also B.G. 2: 23-30 and ***]. (39) [With
beings that originated] from eggs, with embryos,
with plants and with that what is difficult to dis¬
cern in moisture [micro-organisms], the vital air
accompanies the [same] individual soul [see also
lingo] from one [life form] to the other, just as the
self, apart from the thought process invariably
stays the same with a memory restoring when one
awakens from a deep sleep in which the ego and
the senses had merged [see B.G. 2: 22], (40) When
one desires the feet of Him with the Lotus-navel,
the dirt in the heart that was generated by the
modes of nature and the fruitive action, is cleansed
away by the power of bhakti. After one then is
purified completely, the truth of the soul is directly
realized, just as the rising sun becomes visible to
the naked eye [B.G. 2: 55 and 6: 20-23 and nyay-
ika ].'
14 Snmad Bhagavatam - The Story of the Fortunate One
(41) The honorable king said: 'Please explain to
us the karma yoga by which a person being puri¬
fied in this life quickly gets rid of his fruitive ac¬
tions and, freed from karmic reactions, achieves
the Supreme [see also B.G. 1-6 or 3.5]. (42) In the
presence of my father [Iksvaku see also 9.6: 4] I in
the past asked the sages [the Kumaras] a similar
question, but the sons of Brahma did not reply.
Can you speak about the reason for this?'
A _
(43) Sri Avirhotra replied: 'Right action, non¬
action and wrong action [karma, akarma, vikarma ]
are Vedic subject matters, not a worldly subject
and since Vedic knowledge comes from the Lord
Himself, [even such great] enlightened souls [eas¬
ily] get confused about this matter [see also B.G.
4: 16-17 and 4.29: 26-27]. (44) Offering guidance
to ignorant human beings, the Ve¬
das in covert terms prescribe ma¬
terial activities [duties] to be freed
from karma, the way one also pre¬
scribes a medicine [see also B.G.
3: 26, see 5.5: 17, 10.24: 17-18],
(45) Someone ignorant who has
not subdued his senses and fails to
do what the Vedas say, will by his
lack of dharma following a wrong
course of action [vikarma ],
achieve death time and again [see
also B.G. 3: 8, 16: 23-24, 17: 5-6,
18: 7]. (46) When one according
to what the Vedas prescribe with¬
out attachment performs and sac¬
rifices for the sake of the Supreme
Lord, one will certainly achieve
the perfection that to raise interest
is put in terms of fruitive results
[ karma-kanda and B.G. 4: 17-23],
(47) Someone who quickly wants
to cut the knot [of attachment] in
the heart that binds the soul to the
body, should, with [respect for]
the regulative principles [the
vidhi |, worship Lord Kesava as
also study the divine as described
in the supplementary Vedic litera¬
tures [the tantras, see also B.G.
12: 6-7]. (48) Having obtained the
mercy [the initiation] of the teacher of example
[the dcarya ] who shows him what is handed down
by tradition, the devotee should worship the Su¬
preme Personality in the particular form he prefers
[see also B.G. 3: 35, 7: 20], (49) Cleansed, sitting
in front [of His idol], with a concentrated mind
controlling his breath and such [see asthanga-
yoga ] and purifying the body by invoking His pro¬
tection in renunciation [by assigning the different
parts of his body to Him by marking them with
mantras], he should worship the Lord [see also
B.G. 5: 27-28 and 6.8: 4-6]. (50-51) With all
available ingredients he [thereto] prepares himself
in his heart and mind. He takes the deity and eve¬
rything belonging to it as also the items to be of¬
fered and sprinkles the floor and the place to sit.
He prepares the water for the sacrifice and atten¬
tively puts the deity in its proper place. He draws
Canto 9 15
sacred marks on His heart and the other parts of
His body. Next he is of worship with the appropri¬
ate mantra [4*]. (52-53) With the mantras belong¬
ing to Him he should be of worship for each par¬
ticular deity and its limbs, His special features
[like His cakra ] and His associates [like the
panca-tattva, see the Sisumara-mantra or the Am-
barisa prayers for the cakra mentioned in 5.23: 8
and 9.5]. Presenting the worship in every respect
as it is enjoined with water for His feet, scented
water to welcome, water for the mouth and for
bathing and such, with clothing, ornaments, fra¬
grances, necklaces, unbroken barleycorns [meant
for applying tilaka ] and with garlands, incense,
lamps and such offerings, he should bow down to
the Lord with reverence and prayer. (54) Absorb¬
ing himself in that activity [as a servant and not
falsely identifying himself] he should, thus medi¬
tating, fully be of worship for the murti of the
Lord. Then, taking the remnants to his head [for
acceptance], he should put Him respectfully back
where He belongs. (55) He who thus worships the
Lord, the Supreme Soul, who is present in the fire,
the sun, the water and so on, as also in the guest
and in one's own heart [see also 2.2: 8], will soon
be liberated.'
*: When a quality is removed, becomes an element
nondifferent from the element that evolved earlier
in the evolution of the universe, it then merges,
changes, or dissolves into it. That is how the anni¬
hilation of the universe takes place.
**: SrTla Rupa GosvamI formulated four prelimi¬
nary requisites for advancement in this: '[1] Ac¬
cepting the shelter of the lotus feet of a bona fide
spiritual master, [2] becoming initiated by the
spiritual master and learning from him how to dis¬
charge the duties of devotional service, [3] obey¬
ing the orders of the spiritual master with faith and
devotion, and [4] following in the footsteps of the
great acaryas [teachers] under the direction of the
spiritual master.' (Bhakti-rasamrta-sindhu 1.2.74)
***: SrTla Madhvacarya here quotes, from the
Moksa-dharma section of Vyasadeva's
Mahabharata, the Lord saying:
a ha in hi jiva-samjho vai
mayi jTvah sanatanah
maivam tvayanumantavyam
dristho jTvo mayeti ha
aham sreyo vidhasyami
yathadhikaram Tsvarah
'The living entity, known as jiva, is not different
from Me, for he is My expansion. Thus the living
entity is eternal, as I am, and always exists within
Me. But you should not artificially think, 'Now I
have seen the soul.' Rather, I, as the Supreme Per¬
sonality of Godhead, will bestow this benediction
upon you when you are actually qualified.'
*4: Just as each prdkrta, impersonalist, materialis¬
tic devotee is worshiping the Lord as the deity of
his preference in His form of Time with pragmati¬
cally perverted, unleaped clocks and week divi¬
sions [see the Order of Time and kdla for correct¬
ing on this] and with mantras like 'be on time' and
'time is money', so too does classical bhakti with
the kanistha or beginning personalist devotee,
more faithful to the Vedic authority, worship the
personal form of the Lord in the form of a [Krsna]
deity while saying 'om namo bhagavate
vasudevaya' [4.8: 54], the GayatrT, the Mahaman-
tra and other mantras. In all these cases should be
remembered what Vyasa in 11.2: 47 says about
nm/V/'-worship in general.
Chapter 4
The Activities of Nara-Narayana and
the other Avataras described
(1) The honorable king [Nimi] said: 'Please speak
to us about the activities of each of these self-
chosen appearances by which the Lord performed,
is performing and will perform in this world [see
also 2.7].'
A
(2) Sri Drumila said: 'Truly, he who tries to enu¬
merate the unlimited transcendental qualities of
the Unlimited One is a person with the intelligence
of a child. One may somehow, in due course of
16 Snmad Bhagavatam - The Story of the Fortunate One
time, be able to count the dust particles on earth,
but one can never count the qualities of the Reser¬
voir of all Potencies [see also 10.14: 7, 10.51: 38].
(3) When the Original Personality of Godhead
Narayana assumed the from Himself generated
body of the universe that was created out of the
five material elements and entered it in His ple¬
nary expansion, He thus became known as the Pu-
rusa [see also 1.3: 1]. (4) In the vastness of this
three-world body originated, from His senses, the
two kinds of senses of action and perception of the
embodied beings, originated from His Will the
spiritual knowledge and from His breathing
strength, ability and endeavor. He is the prime
mover of the creation, destruction and mainte¬
nance in passion, ignorance and goodness [see
B.G. 3: 27, 13: 30 and S.B. 6.17: 19, 3.26: 7, 3.27:
2, 3.32: 12-15, 10.46: 41, 10.83: 3], (5) In the be¬
ginning He with the mode of passion became Sata-
dhriti [Lord Brahma] for the creation of this uni¬
verse, for the maintenance of dharma and protec¬
tion of the brahmins He became Visnu, the Lord of
Sacrifice, and for the annihilation in ignorance the
Original Person assumed the form of Rudra [Lord
Siva]; among the created beings He is thus always
of creation, maintenance and destruction [see also
2.10: 41-46,4.29: 79,4.30: 23],
(6) He was born from Murti, the daughter of
Daksa and wife of Dharma [*], as Nara and
Narayana, the best of sages perfectly of peace.
They spoke in favor of performing the duty that is
characterized by a cessation of all material activi¬
ties, and even live today being served by the
greatest of sages at Their feet [see B.G. 9: 27 and
also 2.7: 6, 4.1: 49: 57, 5.19: 9]. (7) Lord Indra
was afraid and thought: 'He [Narayana] wants to
usurp my kingdom.' He engaged Cupid who went
to Badarikasrama together with his associates the
Apsaras. There he in the gentle breeze of spring
with his arrows, [consisting of] the glances of the
women, tried to pierce Him, not knowing His
greatness. (8) The Original Godhead understood
the offense committed by Indra and spoke free
from pride with a smile to the ones who stood
there trembling: 'Please do not fear, oh mighty
Canto 9 17
Fortune in person, the followers of the god [of
love] were bewildered by the magnificence of the
beauty and fragrance that humbled their own lus¬
ter. (14) The Lord of All Lords with a faint smile
said to those who bowed down before Him:
'Please choose from these ladies one you deem
suitable as an ornament of heaven.'
(15) The servants of the demigods vibrating W
in consent, offered Him their obeisances, chose
UrvasI, the best of the Apsaras, and then returned
to heaven with her put in front. (16) Bowing down
before lord Indra in his assembly they, before an
audience of all the residents of the three heavens,
told him about the strength of Narayana. He stood
amazed. (17) The Infallible Lord, Visnu who with
His expansions descends into this world for the
welfare of the entire universe, spoke about self-
realization assuming the forms of the [transcen-
Madana [Lord of Love], oh god of the wind and
wives of the demigods, please accept these gifts
from Us and bless this asrama with your pres¬
ence.'
(9) Oh god of men [Nimi], after He who Brings
Fearlessness had spoken this way, the gods full of
shame bowed to Him and said, begging for com¬
passion with their heads down: 'Oh Almighty One,
with You, the Supreme Unchanging One, this
[kind of respect] is not that unusual, not with You
at whose feet in great numbers those bow down
who are self-controlled and satisfied within [see
also 1.7: 10]. (10) For those who serve You to
transcend their material worlds and reach the Su¬
preme, there exist many hindrances [temptations]
created by the enlightened souls [or the demi¬
gods], But when one allots those souls their share
by means of offerings in sacrifices, there are, for
this other type of devotee, no
such impediments. Because of
You being the Protector he can
place his foot then on top of those
obstacles [see also 9.4: 8 and
10.2: 33], (11) Some people
[dealing] with us in the form of
[material troubles like] hunger,
thirst, the three time-bound quali¬
ties [of seasonal heat, cold and
rain], the wind, the tongue and
the genitals, fall victim of anger
finding no results and abandon
their difficult austerities as being
useless. Having crossed endless
oceans [of hardship] they then
[with their anger, so to speak]
drown in [the water of] a cow's
hoof print [see B.G. 17: 5-6, 6.1:
16 and compare 5.8: 23 and
10 . 12 : 12 ].'
(12) As they were praising Him
[Narayana] He before their eyes
showed [a number of] women
most wonderful to behold, who
nicely being decorated were serv¬
ing the Almighty One [see also
2.7: 6]. (13) Seeing these women
who were like the Goddess of
18 Snmad Bhagavatam - The Story of the Fortunate One
dental] swan [Hamsa], Dattatreya, the Kumaras
and our father, the Supreme Lord Rsabha [B.G.
14: 4], The original texts of the Vedas were
brought back by Him, the killer of Madhu, in His
horse incarnation [Hayagrlva]. (18) In His fish
incarnation [Matsya] He protected Vaivasvata
Manu [Satyavrata], the planet earth, and the herbs
during the deluge. In His boar incarnation
[Varaha] He delivered the earth from the waters
and killed the demoniac son of Diti [Hiranyaksa].
In the form of a tortoise [Kurma] He held the
mountain [Mandara] upon His back with which
the nectar was churned. He [in His transcendental
form, Visnu] freed the king of the elephants [Ga-
jendra] who in his distress surrendered to Him
because of the crocodile. (19) He delivered the
ascetic sages [the tiny Valakhilyas] offering
prayers, who had fallen [into the water of a cow's
hoof print]. He delivered Indra from being ab¬
sorbed in darkness after he had killed Vrtrasura.
He delivered the wives of the demigods who were
helplessly imprisoned in the asura palace [by
Bhaumasura]. He in the form of Nrsimhadeva
killed Hiranyakasipu, the asura king, in order to
free the saintly devotees from fear. (20) As Lord
Vamana He on the pretext of charity took the earth
away from Bali and gave her to the sons of Aditi.
By His various appearances [the amsa-avataras ]
He during the reign of each Manu protects the
worlds. For the sake of the God-fearing souls He
[seated on Garuda thus also] killed the daitya
leaders in a battle between the gods and demons
[see 8.10]. (21) As Lord Parasurama He rid the
earth of the members of the ruling class and de¬
stroyed, as the tire that He descending from Bhrgu
was, twenty-seven times the dynasty of Haihaya.
As the husband of Slta [Ramacandra] He subdued
the ocean and killed Ten-head [Ravana] along with
his soldiers on Lanka. When one tells the stories
about the glories of Him who is always victorious,
the contamination of the entire world is annihi¬
lated. (22) The Unborn Lord will take His birth [as
Krsna] in the Yadu dynasty and will, in order to
diminish the burden of the earth, perform deeds
that are even hard to perform for the demigods. At
the end of Kali-yuga He [as the Buddha] with
speculative arguments will bewilder those who
perform their sacrifices apart from Him [or the
traditions]. He [as Lord Kalki] will finally put an
end to all low-class rulers. (23) There are of the so
very glorious Lord of the Living Being [the Lord
of the Universe Jagadlsvara] we have thus de¬
scribed, oh mighty-armed one, countless appear¬
ances and activities just like these.'
*: According to the Matsya Purana (3.10),
Dharma, the father of Nara-Narayana Rsi, was
born from the right breast of Brahma and later
married thirteen of the daughters of Prajapati
Daksa.
Chapter 5
Narada Concludes His Teachings to Va-
sudeva
(1) The honorable king [Nimi] said: 'Oh you per¬
fect in the knowledge of the soul, what is the des¬
tination of those who as good as never worship the
Supreme Personality of Hari [see also 11.3: *4]
and, with their lusts not at peace, are out of control
with themselves?'
(2) Sri Camasa said: 'From the face, arms, thighs
and feet of the Original Person originated, with the
different [combinations * of the] basic qualities of
nature, the four spiritual orders [or asramas] and
vocations headed by the brahmins [or varnas, see
also B.G. 4: 13]. (3) In case any member of these
[orders] is not of worship or of disrespect for the
Supreme Lord who is the source of his very self,
he will, having strayed from his position, fall
down [see B.G. 16: 23], (4) Many people see no
chance to engage in talks about the Lord and never
consider Acyuta's glories. Personalities like your¬
self should be of mercy with [especially] women
[compare 5.17: 15], with sudras and others [who
thus have lost their way], (5) Even intellectuals,
nobles and traders who [by initiation] got access to
the lotus feet of the Lord, lose their way in their
commitment to [all kinds of] philosophies of life
[see also 5.6: 11, B.G. 2: 42-43]. (6) Ignorant
about karmic matters they, who factually lack in
experience but proudly consider themselves very
learned, are enchanted by the beauty of the [Vedic]
language and express themselves in flattering en-
Canto 9 19
treaties [to the demigods] that lead them
astray [see also B.G. 9: 3], (7) Full of pas¬
sion, with evil desires and lusty, they are
as angry as snakes, deceitful and conceited
and sinfully make fun of the ones dear to
Acyuta. (8) In their homes arranged for the
sake of sexuality they speak amongst each
other about the blessings of their worship
of women. Killing animals without con¬
sidering the consequences, they are of sac¬
rifice for the sake of their own mainte¬
nance only and have no regard for the dis¬
tribution of food and gifts in gratitude [to
the spiritual leaders and their following,
see also B.G. 16]. (9) With their intelli¬
gence blinded by pride about their wealth,
special abilities, lineage, education, renun¬
ciation, beauty, strength and performance
of rituals, they hard-hearted deride the
saintly souls dear to the Lord, nor respect
the Controller Himself [see also e.g. 1.8:
26, 4.2: 24, 4.31: 21, 5.1: 12, 7.15: 19,
8.22: 26 and also B.G. 2: 42-43]. (10) Less
intelligent persons [preferably] do not hear
about the most worshipable Lord glorified
in the Vedas, the Supreme Soul who, [as
separate] as the ether, is eternally situated
in all embodied beings. They rather dis¬
cuss the [materialistic] ideas that keep
them going. (11) In the material world the
conditioned soul is always led by sexual
intercourse, meat-eating and intoxication [by alco¬
hol and drugs] in disregard of the scriptural in¬
junctions. These matters [though] are settled in
[respectively] marital relationships, in sacrifices
and in ritual usage with the purpose to suspend
them [see also 1.17: 38-39]. (12) One only benefits
with the fruit of dharma because of which there is
both the knowledge and the wisdom that lead to
liberation. But in their houses they [the material¬
ists] do not see the insurmountable power of death
over the body they identify themselves with [see
also 3.30: 7, 7.6: 8, 4.29: 52-55 but also 4.22: 10].
(13) It is enjoined that wine should be accepted by
smelling it and that likewise an animal should be
killed as prescribed and not by hurting it [the
'wrong' violent way]. Sexual intercourse the same
way is there [for conquering the urge] to beget
children and not so much for sensual pleasure
[B.G. 7: 11]. For this purest fulfillment of duty
according to the rules they [the less intelligent
ones] have no understanding. (14) Those who
have no knowledge of these facts and most unholy
presumptuously consider themselves saintly, harm
innocently trusting animals. After they have left
their bodies those animals will eat them [compare
5.26: 11-13 and 4.25: 7-8]. (15) Envying their own
True Self, their Lord and Controller living [within
their body and] in the bodies of others, they fall
down who are bound in their affection to their
own mortal frame and its relations. (16) They who
did not achieve beatitude but managed to leave
behind their ignorance, following the threefold
path [of the three goals of pious living: rituals, an
income and regulated desires, see also the pu-
rusarthas, 10.2: 32] will [still] ruin their life when
they are not of any [reflection, meditation and]
20 Snmad Bhagavatam - The Story of the Fortunate One
leisure [or work too hard], (17) All those who kill
their soul [by slaving without meditation] and
miss the peace, presume in their ignorance to have
knowledge but in due course of time suffer the
destruction of all their hopes and dreams when
they fail to fulfill their [spiritual] duties. (18)
Those who turned their face away from Vasudeva
unintentionally enter the darkness, as is arranged
by the illusory energy of the Supreme Soul, when
they [at the end of their life] leave behind their
homes, children, friends and wives.'
(19) The honorable king said: 'What color and
form had the Supreme Lord in which time period
and what are the names and methods by which He
is worshiped by men? Please enlighten us about
this.'
a
(20) Sri Karabhajana replied: 'Lord Kesava
[Krsna] has in the \yugas\ named Krta [or Satya],
Treta, Dvapara and Kali different complexions
[see also 10.26: 16], names and forms, and is ac¬
cordingly worshiped by various processes. (21) In
Satya-yuga He is white, has four arms and matted
locks and carries a tree bark garment, a black
deerskin, a sacred thread, aksa-seed prayer beads,
a rod and a water pot. (22) The human beings in
that age are peaceful, free from envy, kind to all,
equipoised and of worship for the Lord by means
of both austerity and mind and sense control. (23)
He is thus celebrated as Hamsa ['the Swan'], Su-
pama ['Beautiful Wings'], Vaikuntha ['the Lord of
the Kingdom of Heaven'], Dharma ['the Main-
tainer of the Religion'], Yogesvara ['the Controller
of the Yoga'], Amala ['the Immaculate One'],
Isvara ['the Supreme Controller'], Purusa ['the
Original Person'], Avyakta ['the One Unmanifest']
and Paramatma ['the Supersoul']. (24) In Treta-
yuga He has a red complexion, golden locks and
four arms and wears three belts [according to the
initiations for the first three varnas] while carry¬
ing, as the personification of the three Vedas, sac¬
rificial ladles [**] and such as His symbols. (25)
The human beings who as seekers of the Absolute
Truth are fixed in their religiosity, worship Him in
that age with the rituals of sacrifice of the three
Vedas as Hari, the godhead covering all the gods
[see also 1.16: 20], (26) One calls Him [in Treta-
yuga] Visnu ['the All-pervading One'], Yajna ['the
Lord of Sacrifice'], Prisnigarbha [the son of Prisni,
10.3: 32], Sarvadeva ['God of All Gods'], Uru-
krama ['the Lord of the Wide Strides'], Vrsakapi
[the Lord as memorable and rewarding who dis¬
pels the distress], Jayanta ['All-victorious'] and
Urugaya ['Most Glorified']. (27) In Dvapara-yuga
the Supreme Lord is gray blue, wearing yellow
garments and characterized by His attributes [the
disc, club, lotus and conch] and His physical char¬
acteristics, like His Sflvatsa, [peacock feather and
Kaustubha gem]. (28) Oh King, mortal men who
want to gain knowledge of the Supreme worship
Him, the Original Person, in that age in the role of
a great king, according to the Vedas and Tantras
[like e.g. in 1.10: 16-18 and 10.74: 17-24 and ***]
as follows. (29-30) 'We offer Sankarsana, Pra-
dyumna, Aniruddha and You, Vasudeva our obei¬
sances, You Narayana Rsi, the Original and Su¬
preme Personality of Godhead, the Greater Soul,
the Controller of the Creation, the Very Form of
the Universe and the True Self of all Living Be¬
ings [see catur-vyuha].' (31) Oh King, the Lord of
the Universe is thus praised in Dvapara-yuga.
Please hear also how one in respect of the scrip¬
tural regulations is of worship in Kali-yuga [see
also 7.9: 38], (32) [in Kali-yuga] people of proper
understanding worship, through sacrifices mostly
consisting of congregational chanting, the Lord
with a dark complexion and a bright luster [Krsna
and Krsna-Caitanya], complete with His limbs,
devotees, weapons and companions [see also
Panca-tattva] as follows. (33) 'Oh Supreme Per¬
sonality, let me worship Your lotus feet. One al¬
ways meditates upon them for they put an end to
the humiliation [by the dominance of matter]. An¬
swering to [all] the desire [of the soul] they consti¬
tute the authority and place of pilgrimage to which
Siva and Brahma bow down. Taking away the dis¬
tress of Your servants, they are the most worthy
shelter, oh protector of the ones who surrender,
and the boat for the ocean of birth and death. (34)
Oh Supreme Personality let me honor Your lotus
feet, for You fixed in dharma abandoned upon the
words of a brahmin [like AkiTira, Sri Advaita] the
so hard to forsake and by the demigods anxiously
desired, opulence of Sri, oh You who, being of
mercy for the ones who are caught in animal na¬
ture, [as Rama, Krsna, the Buddha, as Caitanya
etc.] went to the distant land [of India, the wilder-
Canto 9 21
ness, the forest, the desert, into sannyasa ] to pur¬
sue Your desired purpose [Your mission, Your
dharma, Your presence as the Lord of the devo¬
tees, 4*].'
(35) Oh King, this is how the Supreme Lord Hari,
the Lord of All Blessings, by the people of each
yuga is worshiped with the names and forms be¬
longing to that age. (36) Respectable souls know¬
ing the value of the age praise Kali-yuga pointing
out that it's essence consists of the blessing that all
desired goals can be attained by the mere congre¬
gational chanting [of His names]. (37) For the em¬
bodied soul wandering around in this universe
there is no greater gain than this [ samkTrtana ] by
which the cycle of birth and death is broken and
[His] Supreme Peace is attained [see also 2.1: 11,
3.33: 7, 8.23: 16 and 8.23*]. (38-40) The inhabi¬
tants of Satya-yuga and the other yugas, oh King,
want to take birth in Kali-yuga because one in that
age, oh great monarch, everywhere can find devo¬
tees of Narayana. One especially finds them in
great numbers in the provinces of South India. The
human beings there who drink from the water of
the rivers the TamrapamI, the Krtamala, the Pay-
asvinl, the extremely pious Kaverl, the MahanadI
and the PratlcI, oh lord of men, are mostly pure-
hearted devotees of the Supreme Lord Vasudeva.
(41) Oh King when someone forsakes his material
duties and takes to the shelter of Mukunda, the
One Affording Shelter, he is neither the servant
nor the debtor of the gods, the sages, ordinary liv¬
ing beings, friends and relatives, society or of the
forefathers [see also B.G. 3: 9]. (42) Someone
who devoted to the shelter of His feet has given up
his inclination for others, is very dear to the Su¬
preme Lord Hari. Whatever misconduct [ vikarma\
somehow took place, will be removed by Him
who is situated in everyone's heart [see 8.23: 16
and B.G. 9: 22,9: 30, 18: 56].'
A
(43) Sri Narada said: 'After he thus had heard
about the science of devotional service [king
Nimi,] the master of Mithila felt most satisfied and
offered together with the priests prayers to the
wise sons of JayantI [the Yogendras 5.4: 8]. (44)
The perfected souls thereupon disappeared before
the eyes of everyone present. The king faithfully
followed this dharma and achieved the supreme
destination. (45) You also [Vasudeva], oh most
fortunate soul, will attain the Supreme when you,
with faith in these religious duties, are situated in
the devotional service you heard about and have
abandoned your material concerns. (46) Because
the Supreme Lord, the Controller Hari assumed
the position of your son, the earth was fulfilled by
your glories as husband and wife. (47) Showing
your love for Krsna as your son, by your embrac¬
ing and conversing, taking rest, sitting and eating
with Him, your hearts were purified. (48) Kings
like Sisupala, Paundraka and Salva who enviously
competing related to His movements, glances and
so on, and thus meditating fixed their minds upon
Him as they lay down, sat down and such, have
achieved a likewise [spiritual] position. What kind
of blessings may then be expected for those who
were favorably minded [see mukti and also Jaya &
Vijaya]? (49) Do not think of Krsna that He would
be your son. He is the Supreme Soul and Control¬
ler of All, who by the power of His illusory po¬
tency appeared as a normal human being and con¬
cealed His opulence as the Supreme Infallible One
[see also B.G. 4: 6]. (50) The fame of Him who
descended to award liberation spread wide over
the world because He appeared for both putting an
end to the asura members of the noble class who
burdened the earth as for the protection of the
transcendentalists devoted to Him [see also B.G.
4: 7].'
(51) Sri Suka said: 'Having heard this, the greatly
fortunate Vasudeva and DevakI were most amazed
and gave up the illusion they had cherished [of
considering Krsna their son], (52) He who one-
pointed of attention meditates upon this pious,
historical account, will this very life shake off his
[material] contamination and achieve spiritual per¬
fection.'
*: With the Rk-samhita (8.4: 19), the Sukla-yajur
Veda (34: 11) and the Atharva Veda (19: 66) all
saying 'The brahmana appeared as His face, the
king as His arms, the vaisya as His thighs, and the
sudra was born from His feet', according to
Srldhara SvamI, the brahmins are considered to be
22 Snmad Bhagavatam - The Story of the Fortunate One
bom from the mode of goodness, the ksatriyas
from a combination of goodness and passion, the
vaisyas from a combination of passion and igno¬
rance and the sftdras from the mode of ignorance.
**: Mentioned here are the vikankata wooden sruk
and the khadira wooden sruva that serves the sruk
for pouring ghee into the fire.
***: The parampara, as to remind us of the deg¬
radation of devotion through the yugas [see also
1.16: 20] elucidates: 'The inhabitants of Satya-
yuga were described as sdntdh, nirvairdh, suhri-
dah and sarndh, or peaceful, free from envy, the
well-wishers of every living entity, and fixed on
the spiritual platform beyond the modes of mate¬
rial nature. Similarly the inhabitants of Treta-yuga
were described as dharmisthdh and brahma-
vadinah, or thoroughly religious, and expert fol¬
lowers of the Vedic injunctions. In the present
verse, the inhabitants of Dvapara-yuga are said to
be simply jijhasavah, desiring to know the Abso¬
lute Truth. Otherwise they are described as mar-
tydh, or subject to the weakness of mortal beings.'
One after the other age is one thus worshiping by
meditation, sacrifices, temple worship and congre¬
gational chanting.
4*: The parampara adds to this: 'Corroborating
the explanation of this verse, the followers of
Caitanya Mahaprabhu also worship Him in His
six-armed form of shad-bhuja. Two arms carry the
waterpot and danda of the sannydsT Caitanya
Mahaprabhu, two arms carry the flute of Lord
Krsna, and two arms carry the bow and arrow of
Sri Ramacandra. This shad-bhuja form is the ac¬
tual purport of this verse of the Srlmad Bhagava¬
tam'.
Chapter 6
Retirement on the Advise of Brahma
and Uddhava Addressed in Private
(1) Sri Suka said: 'Thereafter lord Brahma arrived
[in Dvaraka] being surrounded by his sons, the
gods and the lords of man. Lord Bhava [Siva] also
came, the for all living beings favorable control¬
ler, who was accompanied by a host of ghostly
beings. (2-4) Also Indra the powerful controller
and his gods [the Maruts] came, the sons of Aditi,
the good ones of clarity [the Vasus], the protectors
of health [the Asvins], the artists [the Ribhus], the
descendants of Angira, the expansions of Siva [the
Rudras], the demigods of the intellect [the Visve-
devas], of commerce [the Sadhyas] and other
demigods, the singers and dancing girls of heaven
[Gandharvas and Apsaras], the ones of excel [the
Nagas], the perfected ones [Siddhas] and the ven¬
erable souls [Caranas], the treasure keepers [Guh-
yakas], the seers [the Rsis], the forefathers [Pitas]
and the scientists [Vidyadharas] as also the ones of
special talents [the Kinnaras], all came together in
Dvaraka eager to see Krsna, the Supreme Lord
who removes the impurities everywhere in the
universe, who with His transcendental form en¬
chants the entire human society and spreads His
fame throughout all the worlds. (5) In that splen¬
did city rich with a great abundance they with
their hungry eyes saw Lord Krsna who is so won¬
derful to behold.
(6) Covering Him, the best of the Yadus, with
flower garlands brought from the gardens of
heaven, they praised Him, the Lord of the Living
Being, and expressed themselves in all kinds of
amazing ideas and words. (7) The gods said: 'We
with all our intelligence, senses, vital air, mind and
words bow down at Your lotus feet, oh Lord, the
feet upon which they meditate in their heart who
are connected in the love of striving for liberation
from the powerful grip of karmic consequences.
(8) You, by [engaging] the material energy con¬
sisting of the three modes, create, protect and de¬
stroy the inconceivable cosmic manifestation
within Yourself while being situated within those
modes. [Nevertheless] You are by them not entan¬
gled in karmic activities at all, oh Unconquerable
One, because You, the irreproachable Lord, are
always absorbed in Your unrestricted happiness
[see also B.G. 3: 22]. (9) Oh Worshipable One, the
purification of those persons who have a contami¬
nated consciousness is not as much brought about
by incantations, respecting injunctions, study of
the scriptures, charity, penances and rituals, oh
Greatest of All, as it is caused by listening to those
Canto 9 23
souls who are situated in pure goodness and have
a fully matured and transcendental faith in Your
glories [see also 4.29: 36-38]. (10) May there for
us be Your lotus feet, the fire that annihilates our
inauspicious mentality and that by sages desiring
the real benefit is carried in their appeased hearts,
the fire of Your four forms [of soul, ego, mind and
intelligence, the catur-vyuha] that three times a
day is worshiped by the self-controlled devotees
so as to reach beyond the [material] heavens and
acquire an opulence like Yours. (11) Upon them
[Your feet] they are meditating, oh Lord, who,
having folded their hands, pour the ghee they took
into the fire of sacrifice in the [ nirukta ] process of
understanding the three Vedas. Upon them the
yoga practitioners are meditating who, inquisitive
about Your \yoga-\maya mystic potency, are
united in the realization of the True Self. [But]
they are fully attained [only] by the most elevated
devotees [see uttama and 11.2: 45-47]. (12) With
the withered flower garland that we offer You,
Your Lordship's consort Sri [dwelling there], oh
Almighty One, feels
challenged like a jealous
co-wife, for You accept
this offering as being
properly performed [see
also B.G. 9: 26]. May
there always be Your
lotus feet, the fire that
consumes our impure
desires! (13) Your feet
that like flags decorating
flagpoles with three
mighty steps [defeat the
possessiveness and bring
down the water of the
Ganges] in each of the
three worlds [see 8.20],
create fear among the
armies of the demons
and fearlessness among
the troops of the God¬
fearing souls. For the
virtuous souls they are
there for the attainment
of heaven and for the
mischievous ones they
are there for exactly the
opposite, oh Most Powerful One. May these feet,
oh Supreme Lord, free us Your worshipers from
our sins. (14) Brahma and all the other embodied
beings have their existence as oxen bound by a
rope through their nose. Being controlled by Time
they trouble each other. May the lotus feet of You,
the Supreme Personality transcendental to both
material nature and the individual person, bring us
transcendental happiness [compare 1.13: 42, 6.3:
12], (15) You are the cause of the creation, main¬
tenance and annihilation of this [universe]. You
are the cause of the unseen, the individual soul and
the complete whole of the manifest reality. They
say that You, this very same personality, are the
time factor controlling all who appears as a wheel
divided in three [summer, winter and spring/
autumn]. One says that You are the Supreme Per¬
sonality who in the form of Time uninterrupted in
Your flow effects the decay of everything [*]. (16)
The living being [beginning with Maha-Visnu]
acquires its power [potency] from that [time as¬
pect] of Yours. You establish the vastness of mat-
24 Snmad Bhagavatam - The Story of the Fortunate One
ter with it [ mahat-tattva ]. United with that same
nature You therefrom generate - the way an ordi¬
nary fetus is produced - the golden primeval egg
of the universe endowed with its [seven] outer
layers [see kosa\. (17) You are therewith the origi¬
nal Controller of everything that moves and keeps
its place. You after all, are in Your activities, oh
Master of the Senses, never affected Yourself by
the change of the objects of the senses that pre¬
sents itself because of the operating modes of na¬
ture. Others by contrast, engaged of their own ac¬
cord [in austerities], having turned away live in
fear [see also B.G. 16: 23-24], (18) Your sixteen
thousand wives were enchanting every time they
launched the arrows of Cupid by showing their
feelings with their eyebrows, smiles and glances.
But they were not able to perplex Your senses by
all the methods of their messages and advances of
conjugal love [see also 1.11: 36], (19) The rivers
of nectar of Your stories and the rivers resulting
from the bathing of Your feet, can put an end to all
the impurities of the three worlds. Those who
strive for purification and seek association, ap¬
proach [You therefore] in two places: by making
their ears listen to the stories the tradition offers
[in the temples] and by bringing their bodies [in
the rivers] in contact with the water that flows
from Your feet.'
(20) The honorable son of Vyasa [Suka] said: 'Af¬
ter he who commands hundreds [of sages,
Brahma] together with Siva and the demigods thus
had praised Govinda, the Supreme Lord, he ad¬
dressed Him offering his obeisances from his posi¬
tion in the sky. (21) Sri Brahma said: 'Oh Lord, we
requested You previously to diminish the burden
of the earth. Oh Unlimited Soul, You have fulfilled
that request the way we wanted it. (22) Having
established the principles of dharma among both
the pious souls and the seekers of truth, it is in¬
deed Your glory spread by You in all directions,
that removes the impurity of all the worlds. (23)
For the benefit of the universe assuming a form
and descending in the Yadu dynasty, You with
magnanimous deeds have performed incomparable
activities. (24) Oh Lord, those saintly souls who in
the age of Kali hear and chant about Your activi¬
ties, will easily overcome the darkness [see also
10.14]. (25) Oh Supreme Personality, since Your
descent in the Yadu-vamsa one hundred and
twenty-five autumns have passed, oh Master. (26-
27) Oh You Foundation of Everything, for You
there is no longer any obligation to the God¬
fearing souls and the remaining part of the dynasty
has factually been annihilated by this curse of the
brahmins [see 11.1]. Therefore we ask You
whether You intend to leave for Your Supreme
Abode and if You please want to protect us, the
servants of Vaikuntha and the guardians of all
worlds and their inhabitants.'
(28) The Supreme Lord said: 'I have understood
what you said, oh controller of the demigods. All
the work has been accomplished for your sake, the
burden of the earth has been removed. (29) This
same Yadu family that [with My appearance has]
expanded its power, courage and opulence, threat¬
ened to devour the entire world and has therefore
been checked by Me just like an ocean is checked
by its shore. (30) If I would not withdraw the vast
dynasty of overly proud Yadus, this world would
be destroyed by that flood. (31) Because of the
brahmins' curse right now the annihilation of the
family has begun. After that has taken place, oh
sinless Brahma, I will pay a visit to your abode.'
(32) Sn Suka said: 'Thus being addressed by the
Lord of the World, the self-bom one fell down at
His feet to offer Him his obeisances. The godhead
then returned to his abode together with the differ¬
ent gods. (33) The Supreme Lord thereafter ob¬
served the development of serious portents in the
city of Dvaraka. He spoke to the assembled Yadu
elders. (34) The Supreme Lord said: 'These very
serious disturbances appearing everywhere are a
consequence of the curse the brahmins pro¬
nounced against our family, it is impossible to
counteract. (35) We should not stay here if we
want to continue with our lives. Let us not delay,
oh venerable souls, and this very day go to
Prabhasa, that so very pious place [**]. (36) The
king of the stars [the moon god] who was seized
by consumption because of a curse of Daksa, once
took a bath there, was immediately freed from his
offense and resumed the waxing of his phases.
(37-38) When we also bathe there to the satisfac¬
tion of the forefathers, offer different kinds of
foodstuff to the demigods and the venerable
Canto 9 25
scholars and also distribute gifts with faith in them
as being worth the charity, we will overcome the
terrible danger, just as one with boats overcomes
the ocean.'
(39) Sri Suka said: 'Oh child of the Kurus, the
Yadavas who were thus instructed by the Fortu¬
nate One, decided after due consideration to go to
the holy site and yoked their horses to their chari¬
ots. (40-41) Oh King, Uddhava [see also 3.2 and
10.46 & 47] as an ever faithful follower of Krsna
came to hear what the Lord had said. Facing the
fearful evil omens [see also 1.14: 2-5] he ap¬
proached the Lord of the lords of the universe in
private and addressed Flim with folded hands
bowing down his head at His feet. (42) Sri
Uddhava said: 'Oh Lord and God of Gods, oh
Master of Yoga, oh Piety of Hearing and Singing,
You are about to withdraw this family now and
give up this world. Even though You as the Su¬
preme Controller are very well capable of it, You
are not willing to counteract the curse of the
brahmins! (43) Oh Kesava, I cannot even for half
a moment tolerate to give up Your lotus feet,
please take me also to Your abode [see also 3.29:
13]! (44) Your pastimes are supremely auspicious,
oh Krsna, they are nectar to the human ear. Once
people have the taste of them they forsake all de¬
sire for other things. (45) How can we, who were
always devoted to You when we were lying down,
sitting, walking, standing, bathing, recreating and
eating and such, ever abandon You, our dear most
Self? (46) Eating the food remnants and adorned
with the garlands, fragrances, garments and orna¬
ments that You enjoyed, we, Your servants, will
conquer the illusory energy for certain. (47) The
but in air clad sinless, peaceful members of the
renounced order, who as sages of strict observance
always send their seed upwards, go to the abode
known as Brahman [see urdhva retah and also
10.2: 32]. (48-49) We on the other hand, oh Great¬
est of All Yogis, who in this world wander on the
paths of fruitive labor, will together with Your
devotees pass beyond the hard to conquer dark¬
ness by discussing the topics that make us remem¬
ber and glorify Your deeds, words, movements,
broad smiles, glances and Your amorous sports
after the example of the human world.'
(50) Sri Suka said: 'Thus being informed, oh
King, the Supreme Lord, the son of DevakI, for a
long time spoke in private with His dear servant
Uddhava.'
*: Time in three can be regarded as the three types
of seasons, summer winter and spring/autumn or
as the three to the order, the cakra, of the sun,
moon and the stars or the past, the present and the
future and as the time of nature, culture and the
psychological experience [see also trikalika, 5.22:
2, time-quotes and B.G. 10: 30 & 33, 11: 32].
**: Prabhasa is a famous holy place located near
the Veraval railway station, within the region of
Junagarah. At the base of the same pippala tree
under which Lord Krsna was reported to have re¬
posed there is now a temple. One mile away from
the tree, on the seashore, is the Vlra-prabhanjana
Mata, and it is said that from this point the hunter
Jara fired the arrow which marked the end of His
earthly presence [as described in the last two chap¬
ters of this Canto].
Chapter 7
Krsna Speaks about the Masters of the
Avadhuta and the Pigeon of Attachment
(1) The Supreme Lord said: 'That what you said to
Me, oh greatly fortunate one [Uddhava], is indeed
My plan [to withdraw the dynasty]. Brahma,
Bhava and the leaders of the worlds, are looking
forward to see me back in My abode [see 11.6: 26-
27]. (2) I have completed My task here for the
sake of the God-conscious souls [to diminish the
burden of the earth] for which I, upon the prayers
of Lord Brahma, have descended together with
My partial expansion [Balarama]. (3) Because of
the curse [of the brahmins] this family will cer¬
tainly find its end. It will be destroyed in a mutual
quarrel and on the seventh day [from now] the
ocean will inundate this city [Dvaraka], (4) Oh
man of virtue, when I have abandoned this world,
it will soon fall victim of Kali and be bereft of all
piety [see also 1.16 & 17]. (5) After I have left,
you certainly should not stay here, oh gentle soul,
26 Snmad Bhagavatam - The Story of the Fortunate One
for in Kali's time the people on earth
will take pleasure in misconduct. (6)
With your mind fully fixed on Me you
should in fact forsake all emotional ties
with your family and friends and being
equal towards all wander around in this
world [see B.G. 6: 9, 6: 29, 14: 22-25],
(7) This world you think of, talk about,
look at, listen to and such, you should
consider a transitory presentation of
matters, a game of shadows that cap¬
tures your imagination [see also 10.40:
25]. (8) Someone not [spiritually] con¬
nected is confused about many values
and assumes things to be right or
wrong. Thus considering good and evil
he makes a difference between right
action, no action and wrong action [he
judges, see further B.G. 4: 16]. (9)
Consider therefore, with your senses
under control and your mind con¬
nected, this world as situated within the
Self that expanded everywhere and that
Self as being situated in Me, the Su¬
preme Lord. (10) Fully endowed with
knowledge and wisdom, being satisfied
in one's mind and of understanding
with the Self that for every embodied
soul constitutes the object of affection,
one is never discouraged by hin¬
drances. (11) Having risen above the
two of [right and] wrong, he does not
turn away from what is forbidden
thinking it is bad, nor does he engage in what is
enjoined because of considering it good - like a
young child he does not judge. (12) When one
firmly being fixed in knowledge and wisdom sees
the universe as being pervaded by Me and peace¬
fully, as a well-wisher, acts towards all living be¬
ings, one will never again fall into [the] misfor¬
tune [of repeated births].'
(13) Sri Suka said: 'Oh King, after thus by the
Supreme Lord having been instructed, the exalted
and fortunate Uddhava eager to learn about the
supreme principle, bowed down to the Infallible
Lord to offer his obeisances and spoke. (14) Sri
Uddhava said: 'Oh Lord of Yoga, oh Unity keep¬
ing us together, oh Essence of uniting in con¬
sciousness and Source of mystical power, You
spoke to my advantage about the forsaking as is
known in the renounced order [sannydsa ]. (15)
This renunciation is difficult to perform my Lord,
when one is dedicated to [the not regulated love of
one's] lust and sense gratification, especially when
one is not devoted to You I think [compare B.G. 6:
33-34]. (16) With my consciousness merged with
the body and its relations as arranged by Your
mdya, I am thus foolish [being caught in the no¬
tion] of 'I' and 'mine'. Teach me therefore, so that
Your servant may easily perform according to the
process You teach. (17) Who else is there but You
who are of the Truth and personally reveal Your¬
self to me? Who else but my Lord, the Supreme
Canto 9 27
Soul, does actually qualify for this? Not even
among the awakened souls 1 find such a one. Eve¬
ryone up to the ones lead by Brahma, is in his con¬
sciousness an embodied soul who, when he takes
the external world for substantial, is bewildered by
Your may a. (18) I who with my mind in renuncia¬
tion am tormented by distress, approach You
therefore for shelter Narayana, oh Friend of Man,
oh You perfect, unlimited and omniscient Lord
ever fresh in Your abode of Vaikuntha.'
(19) The Supreme Lord said: 'Human beings well
acquainted with the state of affairs in this world,
generally deliver themselves with the help of their
own intelligence from the inauspicious disposition
[of the T and 'mine' perspective]. (20) A person in
a way constitutes his own guru because he with
the help of his reasoning and direct perception [his
self-instruction], may find his [real] benefit. (21)
They who are wise and experienced with the order
of [samkhya or analytic] yoga, can see Me in their
human existence, clearly manifested in My full
glory, with all My energies [see also Kapila]. (22)
Many types of bodies have evolved with one, two,
three, four or more legs or with none at all. The
human form among these is the one most dear to
Me [see also 3.29: 30, 6.4: 9]. (23) In this world
being situated in such a body one may look for
Me, the Supreme Controller, by following direct
signs [in bhakti listening and meditating] with the
help of one's qualities of perception [intelligence,
mind and senses]. [But in mere jhana ] by logical
reasoning following indirect symptoms [- the ones
of My creation -], I cannot be perceived [as a per¬
son and am even rejected, see also 2.2: 35, 2.9:
36]. (24) Concerning this one cites the following
ancient story of a conversation between the, oh so
mighty king Yadu and an avadhuta.
(25) Yadu, who was well versed in the dharma,
once saw a young brahmin mendicant wandering
around unafraid of anything and took the opportu¬
nity to ask him questions [see also 7.13]. (26) Sri
Yadu said: 'How did you acquire this extraordinary
intelligence, oh brahmin? How can you, fully cog¬
nizant not being engaged in any work, travel the
world with the confidence of a child? (27) People
who are religious, work for an income, gratify
their senses and pursue knowledge, are normally
endeavoring for the purpose of opulence, a good
name and a long life. (28) You however, capable,
learned, experienced, handsome and eloquent as
you are, are not a doer and do not desire a thing,
like a stupefied, maddened, ghostly creature. (29)
Everyone burns in the forest fire of lust and greed,
but you stand, to be free from the fire, like an ele¬
phant in the Ganges and are not burned. (30) We
ask you, oh brahmin, to please tell us what the
cause is of the inner happiness that you, living all
by yourself, experience without any form of mate¬
rial enjoyment.'
(31) The Supreme Lord said: 'The brahmin thus
being asked and honored by the greatly fortunate
and intelligent Yadu, who out of his respect for
brahmins humbly bowed his head, then spoke.
(32) The honorable brahmin said: 'There are many
spiritual masters I took shelter of by my intelli¬
gence, oh King. Having learned to understand
through them I now, being freed, wander around in
this world. Please listen to their description. (33-
35) The earth, the air, the sky, the water, the fire,
the moon and the sun, the pigeon, the python, the
sea, the moth, the honeybee and the elephant, the
honey thief, the deer, the fish, the prostitute [Pin-
gala], the osprey and the child, the girl, the arrow
maker, the serpent, the spider and the wasp, are
my twenty-four spiritual masters, oh King. From
studying their actions I in this life have learned
everything about the Self. (36) Listen, oh son of
Nahusa [or Yayati], oh tiger among men, 1 will
tell you what I have learned from each of them
separately.
(37) From the earth I learned the rule that a
learned person should not deviate from the path
and keep steady, however much he is harassed by
his fellow living beings who simply follow what is
arranged by fate. (38) From the mountain one
must learn to be always there for others, that one
must devote all one's actions to the welfare of oth¬
ers. For a pious person to the example of a tree be
dedicated to others [see Sri Sri Siksastaka-3], con¬
stitutes the sole reason for his existence [see also
10.22: 31-35 and B.G. 17: 20-22],
(39) A sage should be happy with the mere
movement of his vital air and not seek his satisfac-
28 Snmad Bhagavatam - The Story of the Fortunate One
tion in sense gratification. His spiritual knowing
will thus not be lost and his mind and speech will
not be distracted. (40) A yogi free from selfhood
should, just like the wind, never get entangled in
relating to the objects of the senses and all their
different favorable and unfavorable qualities. (41)
When a self-realized soul has entered different
bodies made of earth [elements] in this world and
is endowed with their different qualities, he, well
aware of himself, will not connect himself with
these qualities, just like the wind does not with
different odors.
(42) A sage should meditate upon the soul
stretched out in all moving and nonmoving living
beings and thereby, with his different contacts
[embodiments], consider himself a pure spirit,
equal to the ether that expands everywhere [see
also B.G. 2: 24,3: 15,6: 29-30,9: 6, 11: 17, 12: 3-
4 and 13: 14]. (43) Just as the realm of the ether is
not touched by the winds that blow the clouds, a
person [in his real self] is not affected by his
physical bodies consisting of fire, water and earth
that are moved by Time according to the modes of
nature.
(44) A sage who by nature is a pure, softhearted,
sweet and gentle place of pilgrimage for human
beings, sanctifies just like water, the souls who
gather [the friends], by being seen by them,
touched and honored [see also sakhya\.
(45) Brilliant, glowing and immovable because of
his austerity, he who only eats when it is necessary
is connected in the soul. Even when he eats every¬
thing [and thus goes beyond necessity], he does
not lose his purity, just like a fire does not [irre¬
spective what it consumes], (46) Sometimes [like
a fire under ashes being] concealed, sometimes
being manifested and being worshipable to those
who desire the real benefit he [the sage, when he
serves as their guru] always enjoys their offerings
and burns both their past and subsequent [present]
misfortune [see also 10.81: 4 and B.G. 3: 14], (47)
The Almighty One assumes the identity of each
after, just like fire appearing in firewood, having
entered the different types of bodies of the higher
and lower life forms He created by His potency
['true' and 'untrue' ones, god or animal].
(48) The state of the body [one undergoes] from
one's birth until one's death changes by the course
of Time that itself cannot be seen; it is the body
that changes, not the soul, just as the phases of the
moon [change, but not the moon itself, B.G. 2: 13,
2: 20]. (49) Just as with flames [one cannot see
apart] from a fire individual souls cannot be seen
separately from the bodies that constantly die and
are born again, also the [absolute of] Time itself
cannot be seen, despite [the relativity of] its speed¬
ing, compelling stream [*].
(50) A yogi with his senses accepts and forsakes
sense objects depending the moment [according to
the ccikra order] and does not attach to them, just
as the sun with its rays engaged in [evaporating
and returning] bodies of water is not ruled by
them. (51) When the sun seems to have fallen
apart in its reflections one, unless one is dull-
witted, does not consider its original form as being
different. Similarly the soul, despite of having en¬
tered in reflections [of different selves], is not seen
as different.
(52) One should never lose oneself in too much
affection or close association with anyone, be¬
cause thus indulging one will suffer great distress,
just like a foolish pigeon [see also 7.2: 50-56].
(53) A certain pigeon once in the forest built its
nest in a tree and dwelt there for some years with a
female companion. (54) The pigeons, with their
hearts full of love, lived a householder's life
whereby their glances, bodies and minds were tied
to each other [like with ropes]. (55) Trusting each
other making love they in the trees of the forest
were engaged in resting, sitting, walking, standing,
communicating, playing, eating and so on. (56)
Whatever she would like, oh King, was what he,
desirous to please her, did. He mercifully catered
to all her desires, even when it was difficult and
had no control over his senses. (57) The chaste
female pigeon got pregnant for the first time and
delivered, in due course, in the nest the eggs in the
presence of her husband. (58) From them at the
appropriate time the little ones hatched with the
tender limbs and feathers that were created by the
inconceivable potencies of the Lord. (59) The
Canto 9 29
couple then very pleased nourished their progeny,
to which they compassionately listened to the
awkward sounds of the chirping children that sur¬
rounded them. (60) To see the little ones happy
with their fluffy wings, their endearing chiiping
and their activities of jumping up to fly, filled the
parents with joy. (61) With their hearts bound to¬
gether by their affection they, not giving it any
further thought, completely bewildered by the illu¬
sory potency of Visnu, fed their children, their off¬
spring. (62) One day the two heads of the family
left for finding food for the children and wandered
far away, most anxiously searching all around in
the forest. (63) Some hunter who happened to pass
through the forest saw the young birds moving
near their nest and caught them with a net he had
spread. (64) The male and female pigeon who
were always eagerly engaged in taking care of
their children, thereupon returned to the nest to
bring them food. (65) The female pigeon saw that
the little ones born from her, her children, were
trapped in the net and rushed forward in utter dis¬
tress crying out to them, who were also crying.
(66) Bound to her love constantly she had looked
after her children without a thought for herself and
so she, overwhelmed by the maya of the Unborn
One, forgot about herself and was also trapped in
the net. (67) The unfortunate male pigeon most
miserably lamented that his children and his wife
so much al ik e him, had been caught. They were
more dear to him than his life: (68) 'Alas, just see
how I, so unintelligent and of little merit, find my
destruction. Unfulfilled I failed in my life's pur¬
pose and have ruined my family life, the threefold
path [of the purusartas]\ (69) She who suitable
and faithful accepted me as her husband, as her
god, has gone to heaven with her saintly children,
leaving me behind in an empty house. (70) What
now is the purpose of my life with my wife and
children dead? What is there for me, miserable and
wretched living in an empty nest?' (71) Seeing
them caught within the net, still in the grip of
death, he in misery sat motionless and also landed
empty minded in the net. (72) The ruthless hunter
who had achieved his purpose, took the house¬
holder, his children and his pigeon wife and
headed for his home.
(73) A family man who dissatisfied with the soul
takes pleasure in material opposites [like that of
man and wife], will [unmeditated] suffer greatly
with his relatives, just like this bird so miserable in
maintaining its family. (74) A person who
achieved the human position, but with the door of
liberation wide open, is attached to family affairs
like this bird, may, to whatever height he might
have reached, be considered fallen [see also 3.30,
3.32: 1-3, 4.28: 17, 5.26: 35, 7.14, 7.15: 38-39,
7.15: 67, 8.16: 9 and 10.69:40].'
*: This analytic method, of in this case returning
to the subject of the fire after having introduced
the next subject of the moon, is called simhdvalo-
kana, or 'the lion's glance', by which one simulta¬
neously proceeds forward and casts backward
glances to see if anything has been overlooked.
Chapter 8
What One Learns from Nature and the
Story of Pingala
(1) The honorable brahmin said: 'Since there is
sensual happiness, oh King, in both heaven and
hell and also feelings of unhappiness are there for
all embodied beings [as their counterpart], an in¬
telligent person should not desire such happiness
[see B.G. 2: 14].
(2) He should eat, as passive as a python, what is
acquired accidentally, whether it is much or little,
tasteless or pure and delicious food [7.13: 37-38].
(3) When no food is coming he, just like a big py¬
thon that eats whatever providence provides,
should lie down and fast for many days [7.15: 15].
(4) Both physically and mentally being strong, he,
though endowed with senses, should stay free
from desire and, resting [but] clear-minded, carry
his body without engaging in action.
(5) A sage is pleasing, grave, unfathomable, un¬
limited, unsurpassable [in his knowing] and never
disturbed, just like the calm waters of the ocean
[see also B.G. 12: 15]. (6) Someone wise who ac¬
cepts Narayana as the One Supreme, just like the
30 Snmad Bhagavatam - The Story of the Fortunate One
ocean with its rivers, does not dry up
or swell, whether he flourishes to his
liking or is penniless [B.G. 2: 70].
(7) When someone who did not con¬
quer his senses, sees a woman, he is
tempted by that seductive illusory en¬
ergy of the Lord and lands in dark¬
ness, just like a moth lands in the fire.
(8) Upon seeing the by may a produced
clothing, golden ornaments and so on
of the women, a person lacking in dis¬
crimination will, with his desire for
sense-gratification, feel aroused by
lusty desires and no doubt lose his
spiritual bearings, just like a moth is
destroyed [B.G. 2: 62-63].
(9) A sage has to practice the occupa¬
tion of a honeybee by going door to
door without giving trouble and only
eat little bits of food, just enough to
keep the body alive [5.5: 3, 7.2: 11-13,
7.12: 6. 7.14: 5, 7.15: 15 and B.G. 4:
21]. (10) Just like a honeybee obtains
its nectar from small and large flow¬
ers, a well versed man must extract the
[Vedic] essence from both the smallest
and the largest scriptures [11.7: 23,
B.G. 15: 15]. (11) With the belly as his
container and the hand as his plate he
should, not being a collector like a
honeybee, accept food in charity and not keep it
for the night or the next day. (12) A mendicant
should not collect for the night or the following
day, because he, just like a honeybee [collecting
more and more], will lose himself thereby [in ex¬
cess] .
(13) A mendicant must not touch a girl, not even
with his foot or one of wood, because he otherwise
will be captured by the physical contact, just like
an elephant in the grip of a she-elephant. (14) A
man of intelligence should never try to get a
woman, because he otherwise may find himself
killed [because of a rival], the way an elephant
will be destroyed by other elephants superior in
strength.
(15) Riches that with great difficulty are accumu¬
lated by a greedy person who neither enjoys them
himself nor shares them with others, are rather
enjoyed by someone else who steals them away,
just like the honey collector does upon discovering
honey [see also 5.13: 10]. (16) The way a honey
thief is the first one to enjoy the honey that was
painstakingly collected, also the ascetic is the first
one to enjoy the eagerly desired blessings of the
wealth that with a lot of trouble was acquired by
householders [seee.g. 1.19: 39 and 7.14: 17],
(17) An ascetic moving through the forest should
not listen to worldly songs; he should learn from
the deer that was captured for being fooled by the
Canto 9 31
hunter's call [see the bhajans ]. (18) Taking pleas¬
ure in common dancing, musical entertainment
and songs, Rsyasringa, the son of MrgI ['deer'],
was subdued by women, like he was a plaything
[see *, 5.8 and 5.25: 11].
(19) The way a fish that follows its taste with no
intelligence is hooked and finds its death, also a
person, most harassed being fooled by what the
tongue dictates, may against his better judgement
waste his life. (20) Sages [even] who are of self-
restraint quickly conquer the material senses, ex¬
cept however for the tongue, the desire of which
increases with the fasting [see prasddam prayer].
(21) A human being not in control of his tongue
but in control of his other senses, has no self-
control yet, [only] when he has conquered his
tongue, he has mastered them all [see also 8: 16
and B.G. 2: 59].
(22) In the city of Videha there used to be a prosti¬
tute called Pingala. Oh son of kings, learn now
from me something I learned from her. (23) She
one night stood as a prostitute outside her door
showing off her beautiful figure to get a customer
into her house. (24) Oh best among men, desiring
money she looked at all the men passing in the
street and thought: 'Oh this lover can pay the
price, that one is wealthy enough.' (25-26) With
them coming and going she, thus subsisting on
selling her love, thought: 'Maybe some guy carry¬
ing plenty will approach me for love and give me
a bundle.' Giving thought to this vain hope, stand¬
ing in the doorway and spoiling her sleep, walking
down the street and returning to the house, it be¬
came midnight. (27) As she sadly dropped her face
in her desire for money, her anxiety started to give
way to a supreme detachment that brought her
happiness. (28) Please hear from me the song she
sang after this disgust of her mind, a detachment
that is like a sword to the ties of someone's hopes
and desires. (29) Dear King, a person who has not
developed detachment is not willing to give up his
physical ties, just as a human being lacking in
wisdom is not willing to give up his [claims of]
ownership. (30) Pingala said: 'See how badly illu-
sioned I am! I must be out of my mind, making a
fool of my self in my lust to desire useless pleas¬
ures from a lover. (31) Being ignorantly devoted
to a most insignificant and unsatisfactory lust that
only leads to illusion, grief, distress, misery and
fear, I have refrained from the love of Him the
eternal one bringing welfare, most dear and close
to me. (32) Oh, uselessly subjecting my soul to
torture, I engaged as a prostitute, the most repre¬
hensible of all occupations! Desiring money and
sexual pleasure, I sold my body to greedy, lusty,
pitiable womanizers. (33) WhO else but me would
devote herself to this house with nine doors full of
stool and dripping urine that is constructed with
the bones of a spine, the ribs, hands and legs and
covered by a skin, hair and nails [compare B.G. 5:
13 and 4.25-28]? (34) Among the residents of Vi¬
deha 1 am the one as foolish of intelligence to de¬
sire, most unfaithful lusting, another man than
Him who gives us the Soul, Acyuta. (35) When I
pay the price of giving myself to Him, the well-
wisher who is the one most dear, the Lord and
Soul of all embodied beings, I will enjoy with
Him, just like [the goddess] Rama. (36) How little
happiness gave me the sensual pleasure and the
men who pleased my senses? To have a wife or
[even the grace of] the gods has, being spread in
time, all its beginning and its end. (37) I who so
stubbornly went for pleasure therefore with my
disgust somehow must have pleased the Supreme
One, Lord Visnu who brings the happiness I now
experience! (38) Had I been unlucky, there would
not have been this misery leading to disgust, this
loathing that makes someone relinquish his bond¬
age and find [real] peace [compare 1.8: 25]. (39)
Having refrained from cherishing vain hope in my
addiction to sensual pleasures, I now approach
Him for shelter and accept devotedly the great
help that He, the Original Lord, offers me. (40)
Fully satisfied convinced that I thus can handle
whatever comes my way, I will succeed in living
and enjoying just with Him, the Self of love and
Happiness that is certain. (41) When one has fallen
in the well of a material existence, by sensual
pleasures has been robbed of one's insight and is
caught in the grip of the snake of Time, who else
but the Original Lord, would deliver one's soul
[see also 10.34]? (42) The moment a soul atten¬
tively sees the universe as seized by the snake of
Time, he being sober will detach from everything
material and be suitable to serve as his own pro¬
tector.'
32 Snmad Bhagavatam - The Story of the Fortunate One
(43) The honorable brahmin said: 'Thus being
determined to put an end to the desperation that
was caused by her desire for lovers, she sat down
on her bed having found inner peace. (44) The
greatest unhappiness results from [material] de¬
sires and the greatest happiness from the absence
of them. Therewith putting an end to her hope for
a lover, Pingala [finally] happily slept.'
*: Rsyasringa, meaning 'deer-hom' to the deer that
is musically attracted, was the young son of the
sage MrgI, intentionally brought up by his father
in an atmosphere of complete innocence. MrgI Rsi
thought that if his son were never exposed to the
sight of women he would always remain a perfect
brahmacari. But by chance the inhabitants of the
neighboring kingdom, who were suffering from a
long-term drought, received divine advice that rain
would return to their kingdom only after the
brahmana named Rsyasringa stepped foot in it.
Therefore they sent beautiful women to the her¬
mitage of MrgI to entice Rsyasringa and bring him
back with them. Since Rsyasringa had never even
heard about women, he easily fell for their trap
[quoted from pp. 11.8: 18].
Chapter 9
Detachment from All that is Material
(1) The honorable brahmin said: 'When one
strives to own all the things held dear by man [a
house, a wife, goods etc.], that will be a source of
unhappiness. Anyone who knows this and is of
detachment, achieves unlimited happiness.
(2) A large hawk [the osprey] who had a prey was
attacked by others who were very strong and
without meat. The moment he gave up his [desire
for] prey, he achieved happiness.
(3) There is no trace of honor or dishonor in me,
nor do I know the anxiety of people with a home
and children. Like a child I wander around in this
world, sporting and enjoying only the soul. (4)
There are two types of people free from anxiety:
the one retarded who ignorant like a child is over¬
whelmed by great happiness and the one who
reached the Absolute beyond the natural modes.
(5) Once, at the house of a young girl all of whose
relatives [that day] had gone to another place, a
couple of men arrived who wanted to marry her.
She received them with great hospitality. (6) Being
alone she beat the rice so that her guests could eat,
and doing so the conch shell bracelets on her arms
made a lot of noise. (7) Shy she filled with shame
thought about that [servant] noise and then intelli¬
gently one by one broke the shell bracelets from
her arms, leaving but two on each wrist. (8) From
those two there was still the noise of course as she
was husking the rice, but after she further removed
one from each pair of shell ornaments, only one
remained and no sound could be heard anymore.
(9) Oh subduer of the enemy, I, wandering around
in all regions searching for the truth about the
world, personally witnessed the lesson taught by
this girl. (10) When there are many people in one
place, quarrels will rise, even from two people
there will be such conduct. Therefore one should
live alone, just like the bracelet of the girl. (11)
The mind should be steadied by detachment and a
regulated yoga practice [vairagya and abhyasa] in
which one conquers one's breathing in sitting pos¬
tures and carefully concentrates on one point [the
true self, see also B.G. 6: 10-15 and 6: 46-47].
(12) When the mind has achieved that position and
step by step is freed from its karma contamination,
the mode of goodness increases in strength while
passion and ignorance recede. Without this fuel
[for one's karma] one then attains beatitude
[nirvana, see also B.G. 6: 26 and 14: 6-8].
(13) When one is thus being fixed in the soul, one
does not know anything about what is outside or
inside, just like the arrow maker who absorbed in
his arrow did not notice the king standing at his
side [see B.G. 7: 27-28].
(14) A sage must walk alone without a fixed resi¬
dence [or temple], must very alert exercise re¬
straint and should not be recognized in his actions.
Without companions he speaks only little. (15)
Building a home for one's temporary self is a vain
Canto 9 33
and troublesome endeavor. A serpent
happily prospers having entered a
home built by others [see also B.G.
4: 18].
(16) The one Self, the One Lord
without a second who became the
Foundation and Reservoir of All, is
Narayana, the Godhead who by His
own potency created the universe in
the beginning and by His potency of
Time withdraws His creation within
Himself at the end of the kalpa. (17-
18) When the material powers of
satti’a and so on, are balanced by the
time factor that is the potency of the
True Self [the Soul, the Lord], the
Original Personality, the purusa is
found as the Supreme Controller, the
Lord of both the primary nature
[ pradhana ] and the person. He, the
worshipable object of all conditioned
and transcendental souls has His ex¬
istence in the purest experience that
one describes as kaivalya [or beati¬
tude] , the fulness of the blissful state
without [guna] attributes [see also
B.G. 7: 5 and *]. (19) By means of
the pure potency of His Self, His
own bewildering energy composed
of the three modes, He, oh subduer
of the enemies, at the onset of crea¬
tion agitating [in the form of Time],
manifests the plan of matter [the
sutra, the thread, the rule or direction of the
mahat-tattva, see also 3.26: 19]. (20) This uni¬
verse, in which the living being finds its existence
[of repeated births], is strung and bound to that
[thread, that plan] that manifested itself as the
cause of the three modes that [in their turn] bring
about the different categories of the manifestation,
so one says [see also B.G. 7: 7]. (21) The way a
spider expands its thread from itself, with that
thread by its mouth enjoys [its meal] and swallows
that thread again, the Supreme Lord also operates.
(22) On whatever state of [one's own nature or]
form the conditioned soul with intelligence fixes
his mind, out of love, hate or fear, he will reach
[see B.G. 8: 6]. (23) Oh King, a wasp larva medi¬
tating on the fully grown wasp that has put him in
the hive, reaches without leaving his previous
body [by transformation] the same state of being
when fully grown.
(24) This is what I know from taking instruction
from all these gurus. Now please, oh King, hear
from me what I have to say about the knowledge I
acquired by learning from my own body. (25)
With one's body one always has to suffer because
of the inevitable burden of its maintenance and
future destruction. I contemplate the truths of the
world with it and the body is therefore, despite
being there for the service of others, to me a
34 Snmad Bhagavatam - The Story of the Fortunate One
teacher of renunciation and discrimination who
convinces me to wander about in detachment. (26)
Wishing to give it pleasure one has to divide one's
care over the different departments of the wife, the
children, the animals, the servants, the home and
the relatives. Just as in nature a tree drops the seed
that was produced and dies, the body at the time of
death must give up the wealth it with great strug¬
gle accumulated. (27) One moment the tongue
distracts the cherished body and sometimes thirst
is doing this, the other moment the genitals dis¬
tract and then the sense of touch is pressing, the
belly demands attention, the ears lead elsewhere,
the smell points in a direction or the fickle eyes are
leading astray. The operating forces of the body
are thus pulled in many directions, just like the
head of a household is, being lead by many co¬
wives. (28) After He from His powers had created
the many different physical forms of the crawling
creatures [the insects], the mammals, birds, snakes
and so on, the Lord, in His heart not satisfied with
it, created the human life form that He endowed
with an intelligence fit for envisioning the Abso¬
lute Truth and that brought Him gladness. (29)
After many births having attained this human form
that is so difficult to attain and, though not eternal,
has a great value, someone in control of himself
but doomed to die, must as long as he has not
ended, without delay in this world endeavor for
the ultimate liberation, [the way out], sense-
gratification after all is available in all forms of
life.
(30) Thus [with all these twenty-four plus one
masters] without ties having awakened and with
wisdom looking [at the world] from within the
soul, 1 wander the earth free from attachment and
false ego. (31) The knowledge acquired from a
single teacher cannot be very solid or complete
[see 11.3: 21]. The Absolute Truth without a sec¬
ond, is by the sages sung in many ways.'
(32) The Supreme Lord said: 'After the so very
intelligent brahmin [who in fact was Lord
Dattatreya, see 2.7: 4 and **] thus had spoken to
king Yadu and properly was honored by the king
offering his obeisances, then bid farewell and went
away, just as contented as he had come. (33) Yadu,
the forefather of our forefathers, having heard the
words of the avadhuta, became liberated from all
his attachment in a consciousness equal toward
all.'
*: Considering verse 3.25: 34 stating that devotees
seek company to associate with Krsna, the deary as
to this verse say that that single-mindedness with
the Lord without speculating as a jham, is the
same as being alone to prevent quarrels [see pp.
11.9: 10].
**: The parampara [pp. 11.9: 32] confirms: 'This
verse [2.7: 4] mentions that Yadu was purified by
contact with the lotus feet of Dattatreya, and simi¬
larly the present verse states, vandito sv-arcito
rdjfid - King Yadu worshiped the lotus feet of the
brahmana. Thus, according to Srlla Srldhara
SvamT, the avadhuta brahmana is the Personality
of Godhead Himself, and this is confirmed by
Srlla Visvanatha CakravartI Thakura.'
Chapter 10
The Soul Free, the Soul Bound
(1) The Supreme Lord said: 'A soul free from de¬
sire accepting My shelter should, in caring for the
personal duties to God I spoke of [see also in e.g.
10.60: 52 and B.G. 3: 35], practice the
varndsrama system of society [B.G. 4: 13]. (2) A
purified soul should see how of the ones embodied
who self-centered take the sensual for true, all en¬
deavors are doomed to fail [see also B.G. 13: 32].
(3) What the meditator sees in the realm of sleep
or in his fantasy is as futile as it is variagated. So
too is one not really using one's intelligence when
one is guided by the self that is separated by the
modal qualities [B.G. 2: 41 & 9: 15], (4) Devoted
to Me one should perform the work that needs to
be done for the detachment [ nivrtti] and forsake
the activities in attachment [pravrtti] . One
shouldn't take heed of the injunctions for working
for results when one is perfectly engaged in the
search for spiritual truth [see 7.15: 47]. (5) The
one devoted must always observe the basic rules
[the commandments, the vidhi ] and respect the
coordinate ones at a suitable time [the niyama].
Canto 9 35
Also he must be of service to the peaceful guru
who, knowing My form, does not differ from Me
[see also 7.14: 41-42]. (6) With humility, not con¬
sidering oneself the doer, be industrious [in devo¬
tion], non-possessive, fixed in friendship, not
hasty, interested in being inquisitive and free from
spite and idle talk. (7) Remaining neutral concern¬
ing one's wife, children, home, land, folk and
bank-account and such, should one recognize
one's own interest in that of each [see B.G. 5: 18].
(8) The soul is the self-enlightened seer who is
different from the gross and subtle body, the same
way as fire emitting light with its burning differs
from the firewood [see also B.G. 2: 16-24]. (9)
Lodged within [the wood] assumes fire [upon igni¬
tion] its various dormant qualities that manifest as
tiny or large etc. The same way assumes the spirit
soul the qualities belonging to the body [see also
3.24: 6, 4.9: 7, 10.37: 10-11,
10.46: 36]. (10) That what, with
this body that was formed by the
modes, is tied to the samsara
ocean of matter which belongs
to the Original Person [see B.G.
8: 4], is what is called the living
entity of which the ties of at¬
tachment are cut by the knowl¬
edge of the Soul. (11) Therefore
should one, by cultivating the
knowledge of the Soul as being
situated in oneself [2.2 and B.G.
9: 5], pure in one's approach
with the realization of the Su¬
preme, gradually let go of this
concept of the material affair [as
being an independent reality].
(12) The deary a can be com¬
pared to the lower piece of kin¬
dling wood, the disciple to the
top piece and the instructions to
the stick used in between, while
the knowledge is there as the fire
that brings happiness [compare
9.14: 44-46]. (13) This purest
intelligence that is transmitted
by the experienced [the
dcaryas ], repels the illusion
stemming from the gunas and is,
in completely burning up what
was established by the modes, itself pacified the
way fire pacifies when it runs out of fuel [see also
11.3: 12],
(14-16) When you with this in mind think of the
variegatedness of the different ways of making a
living, when you think of those enjoyers of happi¬
ness and distress; if you keep in mind the perpet¬
ual existence of the material world, the time, the
revealed scriptures and the soul; when you face
the fact that all knowledge is subject to change
because it is based upon the difference created by
all the forms of existence and the changes of the
sense objects; then, oh Uddhava, [you must admit
from merely that material vision * that] one thus
always has the states of existence of being born
[of being old and being diseased] and so on. For
everyone embodied happens to have a body
36 Snmad Bhagavatam - The Story of the Fortunate One
[which found its order] by the different limbs of
time [knowing the divisions according the sun and
moon, see 3.11], (17) Of the performer who as the
enjoyer therein furthermore is of fruitive activities,
is the lack of independence clearly visible and can
the happiness and unhappiness be observed; what
value indeed can be derived from not [really for
lasting happiness, see B.G. 9: 3 and 11.9: 1] being
in control? (18) Among the embodied the foolish
are not always happy and similarly even the ones
intelligent are not always happy. The desire to be
happy always is useless and in fact something
most egotistical [see also B.G. 2: 15 and 11.9: 4].
(19) Even if they know how to achieve happiness
and escape distress, they still do not know the
uniting of consciousness [the yoga process] by
which death will not be able to exert its power
[compare B.G. 10: 34]. (20) What certainty of
happiness or lust a material object would provide
the person? With death never pleasing standing
nearby is he like someone condemned who is led
to the place of execution. (21) What we heard
about [heaven] as well as what we know from our
own experience [earth] is spoilt by rivalry, fault¬
finding, lapse and decay. Just like with agriculture
many obstacles are in the way of a happy result, it
is also useless to desire for perfect material happi¬
ness [see also 11.3: 20], (22) When one in one's
righteousness not is troubled by hindrances and
one manages to excel in practice, even the status
one thus acquired will not last forever. Please, lis¬
ten therefore to the following [see also B.G. 2:
14].
(23) Out here having worshiped the gods with
sacrifices the performer goes to the heavenly
worlds where he like a god may enjoy the celestial
pleasures he achieved [see B.G. 3: 11 and 4: 12],
(24) He shines in the temple [the ' vimana '] be¬
cause of his accumulated merit and he is, sur¬
rounded by goddesses who wear charming clothes,
on his way [leaving this earth] by the singers of
heaven glorified with songs. (25) While he with
the women of heaven fares to his desire he with
that notion of order is framed by the sounds of
bells. In delight he forgets about the downfall he
experienced [on earth] as he relaxes comfortably
in the pleasure gardens of the God-conscious [see
e.g. 7.15: 69-73], (26) He, for long enjoying the
heavens until his pious credit is used up and his
piety is exhausted, against his will falls down from
heaven, because he turned away from time [and
thus was unsteady, compare B.G. 9: 20-22]. (27-
29) If he, due to his material involvement, is en¬
gaged in actions against the dharma or, not having
conquered his senses, lives wantonly as a miser¬
able, greedy philanderer, is of violence against
other living beings, kills animals against the rules
and worships hordes of ghosts and spirits [com¬
pare 7.12: 12], a living being will, once he passed
on, helplessly thereupon land in the deepest dark¬
ness of the hellish worlds. He will, because of
what he did, again accept a material body to per¬
form activities that [again] cause him great grief in
the future. What happiness would one find in
swearing by activities that invariably lead to death
[see also 5.26: 37 and B.G. 16: 19-21]? (30) In all
the worlds and among all their leaders there is fear
of Me; the individual souls living for a kalpa fear
Me and even the one supreme, Brahma who lives
for two parardhas, fears Me [see also 1.13: 17-20,
3.8: 20,3.11: 33,3.25: 42,3.26: 16,3.29: 37,3.29:
40-45, 5.24: 15, 5.24: 28]. (31) The material
senses stimulated by the modes of nature give rise
to activities and the individual soul, the jTva, who
is fully engaged by the materially oriented senses
and the gunas, experiences the various karmic
consequences [see also 3.32 and B.G. 3: 27]. (32)
As long as there are the separate existences of the
modes of nature will there be the different states of
existence of the soul, and as long as there are the
different states of existence of the soul, there for
sure thus will be [the karmic] dependence [see
also B.G. 17: 2]. (33) As long as one is not free
from the dependence will there be fear of the Con¬
troller [the Time]. They who devote themselves to
this [dependence] will, being bewildered, always
be full of sorrow. (34) With the agitation by the
modes of nature, one calls Me variously the Time,
the Self, the Vedic Knowledge, the World, Nature,
as also Dharma.'
(35) Sri Uddhava said: 'Even though the one em¬
bodied is present in the midst of the modes of na¬
ture he is not necessarily bound to what forces
itself upon him from the material body [the happi¬
ness and distress]. In other words, how can it hap¬
pen that one as a free soul is bound by the modes,
oh Almighty One? (36-37) How is he situated,
Canto 9 37
how does he enjoy, or by what symptoms can he
be known? What would he eat or how would he
evacuate, lie down or sit [compare B.G. 14: 21]?
Explain to me what I ask You, oh Infallible One,
oh Best of All who Know to Answer Questions.
This at the same time being eternally bound and
eternally being liberated is something that con¬
founds me.'
*: This philosophy is known to be propounded by
the followers of Jaimini Kavi that defend the
pravrtti marga of regulated sense-gratification
before the nivrtti-marga of activities in renuncia¬
tion; something to which the parampara offering
this book, with this verse, strongly opposes point¬
ing out that one is thus eternally stuck, nitya-
baddha, in repeated birth, old age, disease etc.
Chapter 11
Bondage and Liberation Explained and
the Devotional Service of the Saintly
Person
(1) The Supreme Lord said: 'The explanation of
being bound and being liberated due to My modes
is that in reality they are not of the modes at all;
My illusory energy is not the cause of bondage or
liberation of [relating to] Me [*]. (2) Lamentation
and illusion, happiness and distress and one's ac¬
ceptance of a material body under the influence of
mayd are merely notions of the intelligent self that
prove the different mundane states of existence to
be just as unreal as what one experiences in a
dream. (3) Please, Uddhava, understand that
knowledge and ignorance are two forms of My
manifestation that, produced by My original po¬
tency, give rise to bondage and liberation. (4) Of
the living entity, that is part and parcel of My
Oneness, oh great intelligence, bondage is there
since time immemorial because of ignorance and
the opposite [of liberation] is there because of
knowledge. (5) Let Me now, My dear, dilate on the
different characteristics of the opposing nature of
being conditioned and being liberated, that thus is
found in one manifestation of character. (6) The
two friends form a pair of birds of a similar nature
who happen to have a nest in a tree. One of them
eats the tree its fruits while the other refrains from
eating, even though he is of superior strength [see
also 6.4: 24]. (7) The one not eating the fruits of
the tree, omniscient knows himself [Himself] as
well as the other bird. The one eating doesn't give
it any thought and is always bound, while the one
who is full of knowledge at all times is liberated
[see also B.G. : 4: 5]. (8) An enlightened person
does not consider himself the body he inhabits,
just like when a dreamer forgets his dream body
when he rises in the morning. A foolish person
though thinks differently despite being situated in
the body [as its controller], he thinks like in a
dream [he identifies with, see B.G. 16: 18]. (9)
Tree from the contamination of desire an enlight¬
ened person will not consider himself the doer, he
rather considers his actions to be the operation of
the by the modes of nature directed senses that
respond to the by the modes created sense objects
[see B.G. 3: 28]. (10) Because of the actions that
factually are called down by the modes is the ig¬
norant soul, inhabiting the body that is ruled by
destiny, thus bound to [the egotistical notion of] 'I
am the one who engages' [see also B.G. 3: 27].
(11) An intelligent person not attached to outer
appearances is in his resting, sitting, walking,
bathing, seeing, touching, smelling, eating, hear¬
ing and so on, thus never bound, regardless the
direction in which he moves with his sensuality.
(12-13) Even though situated in the material
world, he cuts, completely aloof from its ruling
powers, with all doubts with the assistance of the
most expert and by detachment sharpened vision.
Just as the sky, the sun and the wind are aloof, he
has, like having awakened from a dream, turned
away from the separateness of things. (14) The
person of whom the functions of the life breath,
the senses, the mind and the intelligence are not
directed by desires, is completely free, despite be¬
ing situated in a body that is ruled by the senses.
(15) Sometimes is one's body for some reason at¬
tacked [by animals or enemies] and sometimes is
one worshiped [by a lover or a follower], but an
intelligent person is never affected when that hap¬
pens [see B.G. 14: 22-25], (16) With an equal vi¬
sion having moved beyond the notion of good and
bad a wise man will not praise those who are do-
38 Snmad Bhagavatam - The Story of the Fortunate One
ing or speaking very well, nor criticize
others who are doing or speaking poorly
[see also B.G. 5: 18]. (17) One who is sat¬
isfied within should not act upon, speak
about or contemplate matters of good and
bad. A wise man should with this way of
living wander around like a dull material¬
istic person [see also 5.9]. (18) Someone
who is well versed in Vedic literature but
not that smart engages with the supreme
interest [the Lord], will as a result of his
efforts achieve a result comparable to the
result of a person taking care of a cow that
gives no milk. (19) Oh Uddhava, he who
takes care of a cow that has given her
milk, an unchaste wife, a body always de¬
pendent upon others, unworthy children,
an unworthy recipient while donating, and
he who wants to speak without any
knowledge of Me [see also 10.14: 4 and
5.6: 11], suffers one misery after the other.
(20) A wise person, My best, should not
engage in terms of disrespect for My puri¬
fying activities or desired appearances in
the form of the pastime incarnations [the
lTla-avataras\ in service of the mainte¬
nance, creation and annihilation of the
world, oh Uddhava. (21) When one sorts
this out and thus gives up the misconcep¬
tion of the material diversity as existing
separately from the soul [**] should one,
with fixing one's purified mind upon Me,
the All-pervading One [see also B.G. 7:
19], put an end to one's materialistic life
[B.G. 18: 55]. (22) And if you're not able
to steady your mind on the spiritual plat¬
form, then dedicate, not deviating [from
the regulative principles], all your actions to Me
without expecting anything in return [B.G. 12: 11,
10: 10, 18: 54], (23-24) A person of belief who
listens to the narrations about My birth and activi¬
ties, that with one's purifying, singing, constant
remembrance and also dramatic expression are all-
auspicious to the world, will, when he under My
protection for My sake regulates his religiosity,
sensual pleasure and finances [the purusartas ],
develop an unflinching devotion unto Me, the
Eternal One, oh Uddhava. (25) By one's devotion
for Me as acquired in sat-sanga [the association
with devotees] becomes one My worshiper. As one
can see with My devotees those people reach My
abode easily.'
(26-27) Sri Uddhava said: 'What kind of person
would in Your opinion, oh Uttamasloka, be a
saintly person, and what sort of worship unto You
would carry the approval of Your pure devotees?
Please speak about this to me, Your surrendered
devotee who loves You as his only shelter, oh
Master of the Universe, Supervisor of the World
and Commander of the Person. (28) You the Su-
Canto 9 39
preme God and Spirit alike the sky, the Original
Person transcendental to material nature, are with
Your incarnation, in which You accepted different
bodies, the Supreme Lord according to the desire
of the ones belonging to You
(29-32) The Supreme Lord said: 'When someone
is merciful, causes no harm, is tolerant towards all
embodied beings, is firmly anchored in the truth
and an irreproachable soul; when someone is
equal-minded, always acting for the better, of an
intelligence that is not disturbed by material de¬
sires, is of restraint, is soft-natured, pure-hearted,
non-possessive, not worldly, eating little and
peaceful; when someone is steady, has Me for his
shelter, is thoughtful, vigilant, a profound soul, is
keeping respect, has conquered the sat-guna [the
different forms of material misery], offers respect
and invigorates; when someone is friendly, com¬
passionate and learned and thus knows the quali¬
ties and shortcomings as taught by Me, is such a
person, even when he gives up his own religious
preferences [see also B.G. 18: 66] in his worship
of all that belongs to Me, the best of the truthful
ones [see also 5.18: 12, B.G. 12: 13-20]. (33) They
who, whether they know it or not as to who I am
and how I am, worship Me with unalloyed devo¬
tion, are by Me considered the best devotees. (34-
41) Seeing, touching and worshiping My appear¬
ance in this world My devotees render personal
service and offer prayers of glorification and obei¬
sance, to which they regularly sing about My
qualities and activities. In hearing the topics about
Me they always with faith meditate upon Me, oh
Uddhava, and offer as servants in defense of the
Soul all that they acquire. Discussing My birth and
activities they take great delight in engaging with
musical instruments and songs and dance, organiz¬
ing to the order of the moon [at Sundays or lunar
phases] meetings and festivals in My [God's]
houses. Sacrificing at all celebrations and annual
festivities as mentioned in the Vedic literatures
and their tantrcis, they observe vows and are of
initiation in relation to Me. With the installation of
My deity they are faithfully attached and endeavor
for themselves as well as for others in working for
flower gardens, orchards, playgrounds, cities and
temples. Straightforward as servants they serve for
My sake in thoroughly cleaning and dusting the
house [the temple], washing with water [and cow-
dung, see also 10.6: 20*], sprinkling scented water
and making mandalas. Modestly without pride, not
advertising one's devotional service and not re¬
serving for oneself the light of the lamps presented
to Me, one should offer Me the thing most dear to
oneself or anything else that is most desired in the
material world. With such offering one qualifies
for immortality.
(42) The sun, the fire, the brahmins, the cows, the
Vaisnavas, the sky, the wind, the water, the earth,
the soul and all living beings, My dearest, all con¬
stitute a medium for My worship. (43-45) In the
sun one can find Me by selected verses [like the
Gayatrl], with the help of worship and with obei¬
sances [like with the SQrya-namskar]. In fire one
finds Me with offerings of ghee. One can find Me
as the best among the learned when one worships
Me by being hospitable to them. In the cows, My
dear, you reach Me by means of offerings of grass
and such. In the Vaisnavas one finds Me by honor¬
ing him with loving friendship. I am found in the
heart by being fixed in meditation on one's inner
nature. In the air one finds Me by considering Me
the life giving principle [represented in the prana,
by means of pranayama see B.G. 4: 29]. In water
one can find Me using articles of worship that deal
with water [see B.G. 9: 26]. In the earth [one finds
Me] by offering food grains, applying sacred man¬
tras from the heart [see e.g. Prasada Sevaya and
Bhoga-arati]. And within the embodied self one
can find Me as the knower of the field [see
Paramatma and B.G. 13: 3] by worshiping Me
with a balanced mind [see niyama]. (46) Devoutly
absorbed in Me thus meditating these different
ways one must be of worship for My transcenden¬
tal form that is equipped with the conch shell, the
disc, the club and the lotus flower [see picture].
(47) Thus fully fixed upon Me being of worship
with the desired and good works, one obtains by
the fine quality of the service thus delivered dura¬
ble bhakti and the remembrance of Me [see also
B.G. 5: 29],
(48) Oh Uddhava, generally speaking there are,
apart from the bhakti-yoga that is realized through
the association with devotees, no means that actu¬
ally work, because I am the true path of life for the
40 Snmad Bhagavatam - The Story of the Fortunate One
ones of virtue [see also 4.31: 12]. (49) Thus, oh
child of the Yadus, I will speak to you, who are
willing to listen, even about the most confidential
highest secret [of intimate association with Me],
since you are My servant, well-wisher and friend
[compare B.G. 18: 63 & 68].'
*: The parampard adds: 'The Supreme Personality
of Godhead is not different from His potencies,
yet He is always above them as the supreme con¬
troller.... Liberation means that the living entity
should transfer himself to the spiritual potency of
the Lord, which can be divided into three catego¬
ries - hladinT , the potency of bliss; sandhinT, the
potency of eternal existence; and samvit, the po¬
tency of omniscience.' This is another formulation
of the divine in terms of sat-cit-ananda\ Krsna as
being eternity, consciousness and bliss.
**: Quoting from the Viveka, Srlla Madhvacarya
states that ndnatva-bhramam, the mistake to the
material diversity, indicates the following illu¬
sions: considering the living entity to be the Su¬
preme; considering all living entities to be ulti¬
mately one entity without separate individuality;
considering that there are many Gods [independ¬
ent of one another, see 5.18: 12]; thinking that
Krsna is not God [is not personal as well as imper¬
sonal the complete whole, vasudeva sarvam iti,
B.G. 7: 19]; and considering that the material uni¬
verse [the impersonal nature] is the ultimate real¬
ity [see also 1.2: 11]. All these illusions are to¬
gether fought by chanting the Mahamantra or at¬
tending to the other bhajans for two hours a day.
Chapter 12
The Confidential Secret Beyond Renun¬
ciation and Knowledge
(1-2) The Supreme Lord said: 'One does not as¬
cend to Me by mysticism or analysis, common
piety or the study of the scriptures, by penances,
renunciation, pious works or charity, by respecting
vows, ceremonies, Vedic hymns, pilgrimage, by
general discipline or the basic rules. One rather
closes Me in one's heart by the sat-sanga with My
devotees [see 11.11: 25] that drives away all at¬
tachment to sense gratification. (3-6) By associat¬
ing with My devotees many living beings in every
age achieved My refuge like the sons of Diti, the
malicious ones, the animals, the birds, the singers
and dancers of heaven, the ones of excellence and
of perfection, the venerable souls and the treasure
keepers, the scientific ones among the humans and
the merchants, laborers and women, the uncivi¬
lized ones and the ones of passion and slowness.
So also did Vrtrasura, the son of Kayadhu
[Prahlada, see 6.18: 12-13] and others like them,
Vrsaparva [see 9.18: 26], Bali, Bana, Maya as also
Vibhlsana [brother of Ravana], SugrTva [leader of
the Vanaras] and Hanuman, Jambavan, Gajendra,
Jatayu, Tuladhara, Dharma-vyadha, Kubja and the
gopTs in Vraja, the wives of the brahmins [see
10.23] and others. (7) Not having studied the sa¬
cred scriptures, nor having worshiped the great
saints, they, without vows and not having under¬
gone austerities, attained Me by association with
My devotees. (8-9) Only by unalloyed love indeed
the gopTs, just as others of a limited intelligence
like the cows, the immobile creatures, the snakes
[like Kaliya] and more animals, managed to
achieve perfection and quite easily attained Me, I
who cannot even be reached by greatly endeavor¬
ing in yoga, analysis, charity, vows, penances,
ritualistic sacrifices, exegesis, personal study or
taking to the renounced order. (10) When AkrOra
took Me and Balarama to Mathura they, [the in¬
habitants of Vrndavana] whose hearts were at¬
tached [to Me] with the deepest love, suffered
greatly because of the separation as they saw no
one else to make them happy [see 10: 39]. (11) All
the nights they in Vrndavana spent with Me, their
most dearly Beloved, oh Uddhava, seemed to take
but a moment to them, but again bereft of Me they
became as long as a kalpa. (12) Just as sages fully
absorbed lose the awareness of names and forms -
l ik e they are rivers entering the water of the ocean
- also they whose consciousness was intimately
bound to Me had no awareness anymore of their
bodies, their present or their future [see also B.G.
2: 70]. (13) The hundreds and thousands [of
women] who desired Me as their friend and lover,
had no knowledge of My actual position and at¬
tained Me by associating with Me, the Absolute
Canto 9 41
Supreme Truth. (14-15) Therefore, oh Uddhava
give up the [religious] precepts and prohibitions,
denial and routines and what you should listen to
and have listened to. Choose for Me alone, the
actual shelter of the Soul within all embodied be¬
ings. With that exclusive devotion you will enjoy
My mercy and have nothing to fear from any side
[compare B.g. 18: 66].'
✓
(16) Sri Uddhava said: 'Hearing Your words, oh
master of all yoga masters, has not dispelled the
doubt in my heart that is clouding my mind.'
(17) The Supreme Lord said: 'He, the living being
in person [the Lord], is manifest within along with
the prana. He after all entered the heart and has
His place in the subtle sound vibration that fills the
mind with the grosser form of the [word sounds
that are] different intonations of short and long
vowels and consonants. (18) Just as fire confined
within wood, with the help of air, kindled by fric¬
tion is bom very tiny and increases with ghee, 1
similarly manifest Myself in this [Vedic, inner]
voice. (19) Speech, the function of the hands and
legs, the genitals and the anus [the karmendriyas ],
smell, taste, sight, touch and hearing [the jnanen-
driyas ] and the functions of one's determination,
wisdom and self concern [or 'mind, intelligence
and false ego'] as also the primary cause of matter
[pradhana or the 'thread', see 11.9: 19] and [the
gunas ] rajas, tamas and sattva, are thus [to be un¬
derstood as] transformations [of My nature]. (20)
This living entity, one and unmanifest, that is con¬
cerned with the threefold [nature of the gunas],
constitutes the source of the lotus of creation. He
who is eternal, in the course of time divided
[therewith] His potencies in many divisions, just
like seeds do that fell on fertile soil. (21) The
complete of this universe, expanding long and
wide like cloth expanding along the threads of its
warp and woof, is situated in Him [on His thread,
see also 6.3: 12 and B.G. 7: 7]. Since time imme¬
morial there is this tree of material existence
[samsdra] that, blossoming and producing fruits,
is naturally inclined to fruitive action [or karma].
(22-23) Of this tree extending in the sun there are
two seeds [sin and piety], hundreds of roots [the
living entities], three lower trunks [the modes],
42 Snmad Bhagavatam - The Story of the Fortunate One
five upper trunks [the elements], five saps pro¬
duced [sound, form, touch, taste and aroma],
eleven branches [the mind and the ten indriyas ],
two birds having a nest \jTva and dtmd ], three
types of bark [air, bile and mucus] and two fruits
[happiness and distress]. Those who fervently de¬
siring live a household life [the 'vultures'] enjoy
one fruit of the tree [that of sin], whereas the other
fruit [of piety] is enjoyed by the swanlike [sages]
who live in the forest. He who with the help of the
worshipable ones [the devotees, the gurus] knows
the Oneness of Him who by dint of His mdya ap¬
pears in many forms, knows the [actual meaning
of the] Vedas. (24) The sober soul who thus with
unalloyed devotion honors the spiritual master and
with the axe of knowledge cuts with the subtle
body of attachment entertained by the individual
soul, attains with the greatest care [living spiritu¬
ally] the Supreme Soul and then abandons the
means [by which he attained, see also B.G. 15: 3-
4].'
Chapter 13
The Hamsa-avatara Answers the Ques¬
tions of the Sons of Brahma
(1) The Supreme Lord said: 'The goodness, pas¬
sion and ignorance we know from the gunas are
matters of the mind and not of the soul; with
goodness the other two can be counteracted while
goodness itself is controlled by character and good
sense [*]. (2) The goodness of someone leads to
and strengthens the dharma that is characterized
by devotional service unto Me. That what belongs
to the mode of goodness [like nature, conscious¬
ness, courage and wisdom] will result in
[bhdgavata-]d\\wmsL when one seriously cultivates
[its] inner strength. (3) When goodness increases
and dominates, dharma puts an end to passion and
ignorance. When they are superseded the godless¬
ness [adharma] that is the root of the two, is
quickly vanquished. (4) The doctrine [followed],
[the way one deals with] water, the people [one
associates with], one's surroundings and [the way
one behaves with] time, one's [occupational] ac¬
tivities, one's birth [or social background], as also
[the type of] meditation, mantras and purificatory
rites [one respects] are the ten [factors] determin¬
ing the [prominence of a particular] mode. (5)
That what of these matters belongs to the mode of
goodness is appreciated by the classical sages, that
what belongs to the mode of ignorance they criti¬
cize and that what belongs to the mode of passion
they are neutral about. (6) As long as there is no
self-realization [self-remembrance] making
amends [for the influence of the modes], a person
should cultivate the things belonging to the mode
of goodness so that the character develops from
which the religiousness rises that leads to spiritual
insight. (7) Just as tire, that in a forest of bamboos
was generated by friction of the stalks, pacifies
after having burned [see also 1.10: 2, 3.1: 21], also
the activity of the material body [and the mind]
will pacify that was generated by the interaction of
the natural modes.'
a
(8) Sri Uddhava said: 'Mortals generally are very
well known with the fact that sense gratification is
a source of trouble, but they nevertheless delight
in it, oh Krsna. How can it be that they willingly
behave like dogs, asses and goats?'
(9-10) The Supreme Lord said: 'It is because a
fool has another intelligence in his 1-awareness.
Not paying attention [to his dharma] a terrible pas¬
sion arises in his heart that leads his mind astray.
Bound to that passion the mind thus convinced
imagines all kinds of things. Focussed on the
qualities of nature [the gunas] he is thus beset with
desires that make his life unbearable. (11) With the
senses not under control someone, bewildered by
the force of passion and under the sway of desires,
engages in fruitive activities, despite being well
aware of the resulting unhappiness. (12) Even
though [also] the intelligence of a learned person
gets bewildered by passion and ignorance, no at¬
tachment arises in him because he, well aware of
the contamination, carefully puts his mind back on
the right track. (13) When one has conquered the
breathing process [pranaydma\ and has mastered
the sitting postures [ dsana\ , one should attentively,
step by step, without slackening gather one's mind
by concentrating on Me at appointed times [to the
positions of the sun and the moon, see B.G. 7: 8
and 5: 26-28]. (14) The yoga system as instructed
Canto 9 43
by My pupils under the lead of Sanaka [the
Kumaras] boils down to the following: turn the
mind away from everything and directly find ab¬
sorption in Me the way it should [with mantras,
see also 8.3: 22-24].'
a
(15) Sri Uddhava said: 'When and in what form
dear Kesava, have You instructed Sanaka and the
others in this yoga? That is what I would like to
know.'
(16) The Supreme Lord said: 'The sons headed
by Sanaka who took their birth from the mind of
him who originated from the golden egg [Hi-
ranyagarbha or Brahma], inquired of their father
about the so very subtle, supreme goal of the sci¬
ence of yoga. (17) Sanaka and the others said to
him: 'The mind is directed at the gunas, the
qualities of nature, and the gunas impose them¬
selves on the mind. Oh Master, what is for some¬
one who desires liberation, for someone who
wishes to cross over this material ocean, the
process of breaking away from that mutual effect
[see also B.G. 2: 62-63]?'
(18) The Supreme Lord said: 'The great self-born
godhead, the creator of all beings, thus being
questioned, seriously pondered over what was
asked but could not find the words to describe the
essential truth, for his mind was bewildered be¬
cause of his creative labor [see also 2.6: 34, 2.9:
32-37 and 10: 13]. (19) With the desire to find
closure he remembered Me, the original godhead
[he originated from, see 3.8], and at that time I
became visible in My Hamsa form [the Swan
**]. (20) Seeing Me they, headed by Brahma,
approached Me, offered their obeisances at My
lotus feet and asked: 'Who are You?' (21) Thus
being questioned by the sages interested in the
ultimate truth, I spoke to them. Please Uddhava,
hear now what 1 said to them that moment. (22)
'Oh brahmins, If you with that question mean to
say that, relating to the one true essence, there
would be no difference between our individual
souls, how then would you be able to pose a
question like this, oh sages, or how could I as a
speaker then be of any authority [or constitute a
refuge]? (23) Also if you would refer to the five
v5b
44 Srimad Bhagavatam - The Story of the Fortunate One
elements our bodies are equally composed of, your
question about who I am would in fact be a mean¬
ingless gesture of words. (24) That what by the
mind, speech, sight and the other senses is
grasped, is what 1 all am. There is really nothing
that exists outside of Me, that is what you have to
understand clearly. (25) The mind is directed at the
gunas and the gunas impose themselves upon the
mind dear men, but to the living entity of which 1
am the Soul, both the mind and the gunas are outer
appearances. (26) With the mind directed at the
natural qualities and the qualities that, imposing
themselves by stimulating the senses, constantly
put the mind at work, the one who is of [realiza¬
tion with] My transcendental [Hamsa] form,
[through meditation] must give up both the mind
and the [operation of the] gunas [see also vrtti and
neti neti ]. (27) Wakefulness, dreaming and deep
sleep are the transformations of the mind due to
the modes of nature. The individual soul is, with
characteristics different from them, known to be
their witness [see also 7.7: 25 and B.G. 7: 5], (28)
The materially motivated intelligence constitutes
the bondage that keeps the soul occupied with the
modes of nature, but when one is situated in Me,
in the fourth state of consciousness \tunya\ , one at
that moment can give up both the mind and the
sense objects [see 11.3: 35], (29) The bondage of
the soul as a result of identifying oneself with the
body [of false ego,] constitutes the opposite pur¬
pose. A soul of knowledge who detached in
samsara is situated in the fourth state, gives up the
anxiety [about those ego-matters]. (30) As long as
a person is convinced of many different purposes
and does not desist [from that engagement] by
means of meditation, he, even though awake, will
be sleeping with his eyes open, just as unaware as
someone who sees something in a dream [see also
B.G. 2: 41], (31) The states of existence apart
from the Supreme Soul are inessential because of
the separation created by them; to the seer who is
tilled with motives and objectives they are just as
deluding as what one experiences in a dream. (32)
In the waking state he enjoys the qualities of the
external matters at the moment. In his dreams he
undergoes with all his senses a similar experience
in the mind. In deep sleep he withdraws himself
completely. But being one in his remembrance [in
tuny a ] he, as a witness of the functioning of the
three successive states of consciousness, becomes
lord and master over his senses [see also 4.29: 60-
79 and B.G. 15: 7-8]. (33) After considering the
three states of consciousness that originate from
the modes of My nature, My deluding potency,
then be resolute about the purpose [of realizing
Me as the fourth state] and cut in your heart with
the cause of all doubts [the ahankara ] by means of
the sword of discrimination sharpened by the logic
and instructions concerning the truth. (34) Regard
this delusional state of mind, [with images] pop¬
ping up today and gone tomorrow, as the most
restless sphere of a firebrand. The one spiritual
soul deceptively appears in many divisions as an
illusion, a threefold dream of variations operated
by the guna creation [see also B.G. 9: 15, 15: 16,
lingo and siddhanta ]. (35) When you turn your
eye away from that [creation] and become silent
with your desires ended, you [in meditation] must
arrive at the realization of your [actual] happiness.
And in case you happen to be [full of thoughts]
about this earth, you have to understand that that is
insubstantial. That what one gives up one will re¬
member till the end of one's life and will not con¬
fuse one again. (36) Just as someone blurred by
liquor is indifferent about the clothes he put on, it
makes no difference to the one of perfection
whether his perishable body sits or stands, or
whether he by providence leaves this earth or ob¬
tains [a new body], for he reached his original po¬
sition [of service, his svarupa]. (37) The body will
as long as its karma, its chain of fruitive actions,
lasts, continue with the breathing it took up as or¬
dained by fate. But having awakened to his origi¬
nal position someone highly situated in the ab¬
sorption of yoga will no longer cultivate any such
[ego driven] dreaming and appear as such. (38) Oh
learned souls, understand that with this explana¬
tion about the confidential, analytical knowledge
of yoga, the science of uniting one's conscious¬
ness, I have come to you as Yajna [Visnu, the Lord
of Sacrifice] with the desire to describe the dharma
of persons like you. (39) Oh best of the twice-
bom souls, I am the Supreme Way of yoga, of
analysis, of the truth and the sacred law as also the
[ultimate] path of [all] beauty, fame and self-
control. (40) All the excellence such as being tran-
scendentally situated, being free from expecta¬
tions, being the Well-wisher, the Dearest One, the
&
Canto 9 45
True Self, the One Equal, the detachment and so
on, belongs, for being free from the natural modes,
to My honor.'
(41) [Krsna said to Uddhava:] 1 thus put an end to
the doubts of the sages headed by Sanaka. Honor¬
ing Me with transcendental devotion, they with
beautiful hymns chanted My glories. (42) Per¬
fectly worshiped and glorified by the greatest
among the sages I thereupon, before the eyes of
Brahma, returned to My abode.'
*: In Sanskrit the term sattva, is, apart from mean¬
ing goodness, inner strength, good sense and true
nature, another word for character. Character,
moral backbone, is also described as sila or
svarupa', 'form, piety, morality, habit or custom' or
'one's own form, one's true nature' or one's consti¬
tutional position of relating to Krsna as SvamI
Prabhupada preferred to speak of.
**: The parampara comment here says: "Harhsa
means 'swan', and the specific ability of the swan
is to separate a mixture of milk and water, extract¬
ing the rich, milky portion. Similarly, Lord Krsna
appeared as Hamsa, or the swan, in order to sepa¬
rate the pure consciousness of Lord Brahma from
the modes of material nature."
Chapter 14
The Devotional Coherence of the Me¬
thods and the Meditation on Visnu
• •
a
(1) Sri Uddhava said: 'Krsna, the defenders of the
Absolute Truth speak of many processes for spiri¬
tual advancement, are they supreme in their com¬
bination or would one of them be the most impor¬
tant? (2) You stated clearly, oh Master, that the
yoga of devotion by which the mind gets fixed
upon You, practiced free from desires, removes all
material attachment.'
(3) The Supreme Lord said: 'This message known
as the Vedas that concerns the dharma that is
founded on Me, was lost at the time of the univer¬
sal annihilation [pralaya ], but was by Me at the
beginning [of a new era] spoken to Brahma [see
also 3.9: 29-43], (4) Brahma spoke this to his eld¬
est son Manu and the seven great sages headed by
Bhrgu in their turn accepted it from Manu [see 8.1
& 8.13 and B.G. 4: 1-3]. (5-7) Lrom these forefa¬
thers, there were the following descendants: the
godly and the demoniac souls, the Siva followers,
the human beings, the perfected ones and the sing¬
ers of heaven, the scientists and the venerable
souls. Lrom [different combinations of] rajas, ta-
mas and sattva [the gunas] generated the many
different natures of the different humanoids [Kim-
devas], the half-humans [Kinnaras], the snake-like
types [Nagas], the wild men [Raksasas] and the
ape-like souls [Kimpurusas]. Lrom all these living
entities who by their propensities are divided in
many types and just as many leaders, flowed [like
rivers from a mountain] the diversity of rituals and
mantras. (8) Due to this great variety of natures
the philosophies of life are thus divided among the
human beings. Some of those philosophies in this
constitute traditions of disciplic succession while
others are heretical [pasanda ]. (9) The people
whose intelligence is bewildered by My illusory
power, oh best of all persons, express themselves
in countless ways about what according to their
karma and taste would be better. (10) Some people
speak in favor of pious activities while others
speak of fame, sense gratification, truthfulness,
self-control and peacefulness. Some propound
self-interest, political influence, renunciation or
consumption and others defend sacrifice, penance,
charity, vows and arrangements of do's and don'ts
[yama-niyama]. (11) With inevitably a beginning
and an end to the meager ends gained with one's
karma, there is the prospect of misery as a conse¬
quence; situated in ignorance one is doomed to a
miserable existence full of complaints. (12)
Someone who has fixed his consciousness on Me,
oh man of learning, and in every respect is free
from material desires, knows the happiness of My
spiritual Self. How can such a happiness ever be
attained by those who are attached to worldly af¬
fairs [see 4.31: 12]? (13) He who does not desire,
who is of peace and controls his senses, whose
consciousness is equal whatever the circumstances
and who has a mind that is completely satisfied
with Me, is filled with happiness wherever he
46 Snmad Bhagavatam - The Story of the Fortunate One
goes. (14) A soul fixed in Me, wants
Me and nothing else. He does not de¬
sire the position of Brahma, nor the
position of Indra. He neither wants an
empire on earth nor a sovereign posi¬
tion in the lower worlds, he does not
desire the perfections [the siddhis ] of
yoga or a second birth [see e.g. 5.1: 6],
(15) Neither the one born from My
body [Brahma], nor Sankara [Siva],
Sarikarsana [Balarama], the Goddess of
Fortune [Sri] or even My own Self is as
dear to Me as you [see also B.G 12:
20], (16) The sage [the devotee] who
without personal desire is of peace,
who is not inimical to anyone and of an
equal vision, I always follow closely so
that there is purification by the dust of
the lotus feet [see also 7.14: 17], (17)
The great souls who not eager for sense
gratification are of a mind that is con¬
stantly attached to Me, who are of inner
peace, who care for all individual souls
and whose consciousness is not ruled
by lusts, experience My happiness that
can only be known by complete inde¬
pendence. (18) Despite being harassed
by sensual desires, a devotee of Mine
who did not conquer his strong senses,
by dint of his devotion will not be de¬
feated thereby [see also 1.5: 17, 8.7:
44, 11.13: 12 and B.G. 9: 30,2: 62-64].
(19) Just as firewood because of the
blazing flames of a fire turns into ashes,
devotion with Me as the object burns the [conse¬
quences of one's] sins completely, oh Uddhava.
(20) The yoga system, analytical philosophy, pious
activities, Vedic study, austerity and renunciation,
oh Uddhava, do not keep Me as satisfied as a well
developed devotional service unto Me. (21) One
obtains Me by single-minded devotion with faith
in the Supreme Soul, the object of love of the
devotees. Devotional service directed at Me will
even purify someone who has eaten dogs. (22)
Neither dharma accompanied by truthfulness and
mercy, nor knowledge linked to austerity will pu¬
rify one's consciousness fully when bereft of devo¬
tional service unto Me. (23) How can without
bhakti one's hair stand on end, without loving
service the heart melt, without devotion the tears
flow, the bliss be and one's heart be purified? (24)
The universe is purified by the one whose voice
chokes up, whose heart melts, who cries again and
again, sometimes laughs, is ashamed, loudly sings
and dances in the connectedness of My bhakti [see
also Sri Sri Siksastaka and 11.2: 40]. (25) Just like
gold being molten in fire gives up impurities and
returns to its original state, also the contamination
of karma is removed from the spirit soul when one
worships Me united in My loving service. (26)
Even as the power to see restores once the eye is
treated with ointment, the spirit soul again sees the
One Subtle Essence once being cleansed by hear¬
ing and chanting My pious narrations. (27) Just as
Canto 9 47
the intelligence of someone meditating the objects
of the senses is entangled in the sense experience
[see B.G. 2: 62-63], one's thought becomes dis¬
solved in Me when one keeps thinking of Me. (28)
One's material considerations are therefore like the
figments of a dream; [having awakened being]
absorbed in Me one forsakes them. The mind is
purified when one is completely absorbed in My
love. (29) Giving up being intimate with women
and keeping far from those attached to uniting
sexually, one should [thus free from being physi¬
cally identified] composed sit at ease in seclusion
and with great care concentrate on Me [see also
11.8: 13-14 *]. (30) No other attachment brings a
man as much suffering and bondage as the at¬
tachment to women and the association with those
who are attached to women [see also 1.4: 25, 5.5:
2, 5.13: 16, 6.9: 9, 7.12: 9, 9.14: 36, 9.19: 17,
10.10: 8, 10.51: 51, 10.60: 44-45 & 48].'
A
(31) Sri Uddhava said: 'Oh Lotus-eyed One, how
should one meditate on You when one desires lib¬
eration, in what way and on what form? Please,
can You speak to me about meditation?'
(32-33) The Supreme Lord said: 'Sitting straight
and comfortably on a seat at the level of the floor,
one should place one's hands in one's lap and fo¬
cus one's eyes on the tip of one's nose. Then one
should clear the path of one's prana, one's vital air,
step by step exercising inhaling, retaining and ex¬
haling and the other way around - while control¬
ling one's senses [**, see pranayama, and B.G. 4:
29]. (34) With the help of one's life breath [prana ]
one should, like through the fibre of a lotus stalk,
guide upwards the sound AUM in the heart to vi¬
brate it continuously like a ringing bell so as to
reunite the [15 after] sounds of recitation [in the
nose, anusvara ***]. (35) The life breath must
thus joined with the Pranava [see also 9.14: 46] be
practiced ten times, at sunrise, noon and sunset.
After one month one will then be in control of
one's vital air [*4], (36-42) With one's eyes half
closed one should, alert and with one's face lifted,
concentrate on the lotus within the heart that is
directed upwards. Within the whorl of its eight
petals one should one after the other picture the
sun, the moon and the fire. Within the fire one
should consider My harmonious form so auspi¬
cious for meditation, that is gentle, cheerful and
endowed with four beautiful arms. The neck and
the forehead are of a charming beauty as also the
pure smile and the ears with the glowing shark
shaped earrings. One should meditate on the
golden dress, the complexion with the color of a
rain cloud, the curl on the chest where the goddess
resides, the conch and the disc, the club and the
lotus as also on the beauty of the forest flower gar¬
land. One should also meditate upon all the beauti¬
ful and charming parts of My body: the feet with
their shining bells, the richly glowing Kaustubha
gem, the shining crown and bracelets, the girdle
and armlets, the merciful smile and the delicate
glance. By turning the mind away from the senses
and their sense objects one thus with intelligence
should lead the charioteer of one's thinking [the
soul, the master of intelligence], sober and grave,
[with love] in the direction of My completeness.
(43) One's consciousness spread over all of this,
then must be withdrawn to one point by focussing
on the wonderful smile of the face and no longer
regarding other parts. (44) Thus being established
one should withdraw one's consciousness by
meditating on the ether. Also forsaking that, one
next must ascend to Me and not think of anything
else anymore. (45) With one's consciousness thus
fully absorbed, the individual soul sees Me in the
self and all selves in Me, the same way the rays of
the sun are united in the sun [see also B.G. 9: 29].
(46) The deluded state of considering oneself the
owner, the knower and the doer, will all together
soon find its dissolution in the mind of the yogi
who most concentrated practices the meditation as
mentioned [compare: 2.2: 8-14].'
*: Not to have this verse misinterpreted with the
Sanskrit word s angam that one would have to
shun association with women in stead of shunning
being intimate with them, was by SvamI
Prabhupada stressed - contrary to the tradition in
India - that women and men can very well associ¬
ate both living within one temple or household
within the culture of Krsna consciousness. This
was one of his great feats of reform to the lead of a
traditional temple tradition that was negative about
living together with women. Nor must from this
verse be concluded that one should not be intimate
48 Snmad Bhagavatam - The Story of the Fortunate One
with women, for procreation would stop then and
the human race would end. It is all about not get¬
ting attached that way by proper regulation of
kama as a basic civil virtue or purusartha. One
should, preferably being married, always be pre¬
pared - at times - to give up the intimacy with each
other and embrace celibacy, the same way as one
should always be prepared - at times - to engage in
intimacy and embrace each other in Krsna's love
for and from women.
**: The reversal technique of pranaydma as de¬
scribed here practically could mean that one
pauses halfway inhaling and exhaling. This is un¬
usual, one normally inhales, pauses and exhales
following the natural flow of breath. To meditate
normally and still follow this advise, one can also
shift the attention from starting with inhaling to
starting with exhaling one's breath, and reverse the
process this way.
***: When one is culturally not of a regular man¬
tra practice of reciting Sanskrit and thus does not
have any anusvara, nasal vibration to integrate, it
is the advise for this Age of Quarrel to practice the
Mahamantra to appease the mind so wayward with
modem time: hare Krsna, hare Krsna, Krsna
Krsna, hare hare, hare Rama, hare Rama, Rama
Rama, hare hare.
*4: Considering the greatly variable length of day
worldwide it is customary to do this at the fixed
times of the regular hours of a [meditation-]clock
preferably set to the sun at twelve when the sun
goes through the south [see also cakra].
Chapter 15
Mystical Perfection: the Siddhis
(1) The Supreme Lord said: 'When a yogi is con¬
nected [in the Absolute Truth], has conquered his
senses and breathing and has fixed his attention
upon Me, the mystical perfections of yoga are at
his disposal.'
(2) Uddhava said: 'Oh You who bring all yogis
perfection, kindly tell me which method is re¬
quired for concentration and how these perfections
work. And, Acyuta, how many perfections are
there?'
(3) The Supreme Lord said: 'The masters of yoga
speak of eighteen mystical perfections [siddhis]
and meditations [leading to them]. Eight of them
are [primary and] prominent in Me and ten of
them [are secondary and] originate from the qual¬
ity [of goodness]. (4-5) Oh gentle one, the eight
mystical perfections consist of the ability to get, as
for the form, into the smallest [anima], the biggest
[mahimd] or the lightest [laghima relative to
garimd, the heaviest], the ability to acquire what¬
ever material object \prdpti] , the ability to enjoy
sensually whatever can be seen or heard
[prdkamya ], the ability to have the upper hand in
employing the forces [Tsita or Tsitva |, the ability to
be in control by means of magic unobstructed by
the modes [ vasitva ] and the ability to answer to
any desire that seeks [His] favor [kdmdvasdyitd].
Know them to be the ones prominent in Me. (6-7)
[The ten secondary siddhis consist of] the ability
in this body not to be plagued by hunger and thirst
and such, the ability to hear from afar, the ability
to see things far away, the ability to be transported
with the speed of mind, the ability to assume any
form at will, the ability to enter into the bodies of
others, the ability to die at will, the ability to wit¬
ness the sporting [of the heavenly girls] with the
gods, the ability to be of perfect accomplishment
as one likes and the ability to have one's com¬
mands fulfilled unimpeded. (8-9) To know the
past, the present and the future, to be free from the
dualities, to know the minds of others, to check
the potency of fire, the sun, water, poison and so
on and not to be conquered by others are examples
of the perfections that are described as being the
result of concentrating in yoga. Please learn now
from Me by means of which type of meditation
what perfection occurs.
(10) My worshiper who focusses his mind per¬
taining to the subtle elements of perception
[tanmatra ] on Me as the Self of those sense ele¬
ments and nothing else, obtains the anima perfec-
Canto 9 49
tion [the ability to enter the smallest], (11) Fo¬
cussing one's mind on the truth of the complete
[the mahat-tattva ] with Me as the inhabiting soul,
one achieves the perfection of rnahimd [to enter
the greatest] as also grip on each element sepa¬
rately. (12) The yogi may obtain laghima [light¬
ness] by attaching to Me as the supreme element
of the smallest elements [the atoms], the subtle
property of Time [see also cakra ]. (13) He who
with his mind focussed upon Me narrows down
the mind completely to the emotionality of the 1-
principle, obtains the siddhi of prapti [mystic ac¬
quisition] by which he becomes the proprietor of
the senses of all living beings. (14) In order to ob¬
tain from Me, whose appearance lies beyond per¬
ception, the super excellent siddhi of prakdmya [to
enjoy whatever whenever] one should fix one's
mental activity on Me, the Supersoul that is the
thread running through the huge reality of matter
[see also sutra]. (15) When one
focusses one's consciousness on
Visnu, the Original Controller of
the Three [gunas, see also B.G. 7:
13] who is the mover in the form
of Time, one will obtain the siddhi
of Tsitvd [the supremacy] by
means of which the conditioned
body [the field] and its knower can
be controlled [*]. (16) The yogi
who fixes his mind on Me,
Narayana, the fourth state [turTya]
that is described by the word for¬
tunate [bhagavat **], obtains, be¬
ing endowed with My nature, the
vasitva perfection [the ability to
subdue by means of magic]. (17)
When one focusses one's mind,
that is pure in Me, on the imper¬
sonal absolute [ brahman ] that is
free from material qualities [or
transcendental], one obtains the
supreme of happiness wherein
one's desire finds its complete ful¬
fillment \kdmdvasayitd].
(18) When a human being con¬
centrates on Me as the Lord of
Svetadvlpa, the personification of
goodness, the sum total of dharma,
he obtains a pure existence free from the six
waves [of material disturbance: hunger, thirst, be¬
wilderment, decay, grief and death, antirmi-
mattvam see also sat-urmi ]. (19) When one in the
mind leads away the transcendental sound that is
present in the prana [see 11.14: 35], in Me, the
personification of the sky, one perceives therein
the Swan [Lord Hamsa or the saintly person, see
11.13: 19] and hears the words spoken by all liv¬
ing beings [dura-sravana, see also divyam sro-
tam\. (20) When one merges one's eyes with the
sun and the sun with one's eyes [doing so tran-
scendentally and not staring physically into the
sun] one can, with one's mind in meditation on
Me, therein see anything that is far away [dilra-
darsana, see also 2.1: 30]. (21) When one fully
absorbs one's mind in Me, the body, by the power
of the meditation on Me, that mind follows to¬
gether with the breath; the self then moves wher-
50 Snmad Bhagavatam - The Story of the Fortunate One
ever the mind goes \manojava\. (22) Because it
lies within the power of My yoga [to appear in
different forms], for the mind intent on assuming
whatever form, the very form that was desired will
appear, when I am the shelter [ kamarupa ]. (23)
When a perfected yogi [a siddha ] wishes to enter
the body of another person, he must give up his
own gross body and project himself into that body.
That he should accomplish by, like being the wind,
entering it through the vital breath, the way a bee
switches flowers [ para-kaya-pravesancim ]. (24)
When [a yogi is about to die and] wants to give up
the material body, he blocks his anus with his heel
and carries his prana from the heart up to the chest
and from there to the throat to go to the head, from
where he, rising to the spiritual seat at the top of
the skull [the brahma-randhrena ], leads himself to
the spiritual world [svacchandu-mrtyu, see also
2.2: 19-21]. (25) When one desires to enjoy the
pleasure gardens of the demigods one should
meditate upon the mode of goodness situated in
Me, so that one sees the by goodness moved
women of the demigods arrive in their vehicles
[their vimanas, devanam saha-
krTdanudarsanam\ . (26) When someone by means
of his reason became convinced of My truth or
else by his devotion unto Me, he with his mind
thus absorbed consequently will achieve his pur¬
pose \yatha-sankalpa-samsiddhi]. (27) The person
who arrived at the realization of My nature, su¬
premacy and dominion, is someone who by no
means can be frustrated because his order and
command are as good as Mine [djndpratihatd ga-
tih, see also B.G. 9: 31],
(28) A yogi pure of character who by dint of his
devotion unto Me knows how to focus his mind
[dharana] acquires insight in the three phases of
time [past, present and future] supported by
knowledge of birth and death [see trikalika]. (29)
Of a sage versed in uniting consciousness whose
mind was pacified in My yoga the body cannot be
injured by fire and so on, just as aquatics cannot
be harmed by the water in which they live [see
also 7.5: 33-50]. (30) He [my devotee] becomes
unconquerable when he meditates upon My ex¬
pansions that are decorated with the Srlvatsa and
the weapons, flags, ceremonial umbrellas and dif¬
ferent fans [see also B.G. 11: 32],
(31) The man of wisdom who worships Me thus
by the process of concentrating in yoga, will in
every respect be attended by the mystical perfec¬
tions as described. (32) What perfection would be
difficult to achieve for a sage who being focussed
by meditation on Me subjugated his senses, his
breathing and his mind? (33) One says [though]
that they [these siddhis ], for the one who practices
the highest form of yoga - the [bhakti] yoga by
means of which one obtains everything thinkable
from Me - are a hindrance and a waste of time.
(34) All perfections one in this world may acquire
by birth, by herbs, austerities and by mantras are
all obtained by the practice of [bhakti] yoga. Pro¬
gress in uniting one's consciousness cannot be
achieved by any other method [***]. (35) 1 am
the cause and the protector of all the perfections. I
am the Lord of Yoga [the final union], the Lord of
analysis, of dharma and of the [Vedic] teachers,
propounders and adherents. (36) The same way
material elements have their existence inside and
outside the living beings, I Myself, the Soul, who
cannot be enclosed, exist inside and outside of all
the embodied beings [see also B.G. 2: 29-30].'
*: Verse 15 refers to attainment of spiritual perfec¬
tion by meditation on the personal, transcendental
aspect of time of Visnu, as opposed to meditating
time as mentioned in verse 12, relating more to the
impersonal aspect of the natural order belonging
to the elements, of the cakra that is Visnu's
weapon.
**: Apart from the three gunas to Lord Narayana
and the three states of consciousness of waking,
dreaming and dreamless sleep, there is also men¬
tion of the three planes of existence of the physical
gross of the greater universe consisting of the five
elements; the astral, subtle, plane of the ten senses
of action and perception and their objects, the
mind and intelligence, and the causal plane of the
consciousness and the knower; in short: the world,
the sensual body and the individual knower to
which there is the Original Person of God as the
fourth [see also B.G. 13: 19].
Canto 9 51
***: The actual perfection of yoga is, following
verse 35 coming next, named Krsna consciousness
by the Vaishnavas who defend the Bhagavatam in
the West.
Chapter 16
The Lord's Opulence
a
(1) Sri Uddhava said: 'You are the Supreme Spirit
in person, not restrained and without a beginning
and an end. You are the [true] protector and the
maintenance, destruction and creation of all that
exists. (2) Oh Supreme Lord, for souls lacking in
self-control being hard to understand, the brahmin
knowers worship Your presence within both the
superior and the inferior entities of creation. (3)
The great sages achieve perfection by worshiping
You with devotion for this and that form. Please
speak to me about these forms. (4) Oh Main-
tainer of All Beings, not being visible You are
engaged as the Very Soul of the living beings.
You see them while they, bewildered by You[r
external reality], do not see You. (5) And,
please, oh greatest Might, explain to me what
all the potencies are that You manifest in all
directions on earth, in heaven and in hell. I
offer my obeisances at Your lotus feet, the
abode of all holy places.'
(6) The Supreme Lord said: 'This question,
oh best of all questioners, was at the time of
the destruction posed by Arjuna who desired
to fight his rivals [at Kuruksetra, see B.G. 2:
54, 13: 1-2, 14: 21, 18: 1], (7) Aware of the
fact that the killing of his relatives for the
sake of sovereignty was an irreligious,
abominable act, he desisted and said in a
worldly mind: 'Having them killed I would be
the killer' [B.G. 1: 37-45, compare 2: 19]. (8)
That tiger among men, asked Me just before
the battle took place questions like you did
and was then by Me instructed with the
needed arguments.
(9) I am the Supersoul of these living entities,
oh Uddhava, their Well-wisher and Lord and
Master; 1 am the maintenance, creation and anni¬
hilation of all living beings. (10) I am the goal of
those who seek progress, the Time of those who
exert control, 1 am the equilibrium of the modes of
nature as also the virtue of those endowed with
good qualities. (11) I am the thread [the rule,
sutra] of everything composed of the gunas, I am
the totality of all great things, among that what is
subtle I am the spirit soul and of all things that are
difficult to conquer I am the mind. (12) I am Hi-
ranyagarbha [Brahma, the original teacher] of the
Vedas, among the mantras 1 am the three-lettered
Omkara, of the letters I am the first one [the 'a'],
and among the sacred metres 1 am the three-footed
one [the Gayatrl mantra]. (13) Among all the gods
I am Indra, among the Vasus I am Agni, among the
sons of Aditi I am Visnu [Vamana] and among the
Rudras I am Nlla-Lohita [the one colored red-blue,
Siva, see also 3.12: 7]. (14) I am Bhrgu among the
brahmin sages, I am Manu among the saintly
52 Snmad Bhagavatam - The Story of the Fortunate One
kings, among the demigod sages I am Narada and
among the cows I am Kamadhenu [the cow of
plenty], (15) Of the ones perfected in control I am
Kapila, Garuda I am among the birds, Daksa
among the founding fathers, and Aryama among
the forefathers. (16) Oh Uddhava know Me among
the sons of Diti as Prahlada, the lord of the unen¬
lightened souls, know Me as the [order of the]
moon to the stars and the herbs, and as Kuvera, the
lord of wealth among the Yaksas and Raksasas.
(17) Among the lordly elephants I am Airavata, 1
am Varuna, the master of the aquatics, of all things
that heat and illumine I am the sun, and among the
human beings I am the master of the realm [the
king], (18) Ucchaisrava I am among the horses,
among the metals I am gold, Yamaraja I am
among those who exercise control and among the
serpents I am Vasuki. (19) Among the
hooded snakes I am Anantadeva,
among the beasts with teeth and horns
I am the lion, among the social orders
[the status-groups, the asramas ] I am
the fourth order [the sannyasls ] and
among the vocations [the varnas] I
am the first one [of the brahmins], oh
sinless one. (20) Among the holy riv¬
ers I am the Ganges, I am the ocean
among the expanses of water, I am the
bow among the weapons and among
the wielders of the bow I am the de¬
stroyer of Tripura [Siva]. (21) I am
Meru among the abodes, among the
places that are inaccessible 1 am the
Himalayas, among the trees I am the
asvattha, and among the plants 1 am
the ones bearing grains. (22) Among
the priests I am Vasistha, among those
vowed to the Veda I am Brhaspati,
Kartikeya [Skanda] 1 am among the
military leaders and among the fore¬
most [of spiritual leadership] I am the
unborn, supreme lord [Brahma, the
Creator]. (23) Among the sacrifices I
am the study of the Veda, among the
vows I am the vow of nonviolence
[vegetarianism], and among the puri¬
fiers fire, wind, sun, water, speech and
soul I am the most pure [the Super¬
soul]. (24) Of the [eight-fold] process
of yoga I am the full opposition with the soul [the
final stage of samadhi] , to those desiring victory I
am prudent counsel, 1 am the [metaphysical] logic
of all discrimination [of distinguishing between
spirit and matter], and for the speculative [opin¬
ionated, reputed] philosophers I am the diversity
of views [sad-darsana\ . (25) Among the ladies I
am Satarupa [wife of Manu, see 3.12: 54] and
among the men I am Svayambhuva Manu. Among
the sages 1 am sage Narayana [see 10.87: 4] and
among the celibates I am Sanat-kumara. (26)
Among the principles of religion I am renuncia¬
tion, of all things basic I am the inner awareness,
of the secrecy 1 am the friendliness and the si¬
lence, and of the sexual couples I am the unborn
one [Brahma, the original father], (27) Of that
what constitutes a stable vision I am the solar year,
Canto 9 53
of the seasons I am spring, among the months I am
Margaslrsa [November-December] and of the lu¬
nar mansions [the twenty-seven naksatras ] I am
Abhijit. (28) Among the yugas I am Satya-yuga,
among the sober ones I am Devala and Asita, of
the Vedic editors I am Dvaipayana [Vyasadeva]
and among the scholars learned in spirituality I am
Sukracarya. (29) Among the ones named Bha-
gavan [the Supreme Lord] I am Vasudeva, among
My devotees I am indeed you [Uddhava], among
the ape-like souls I am Hanuman and among the
scientists 1 am Sudarsana. (30) 1 am the ruby
among the jewels, of all things beautiful I am the
lotus cup, of all types of grass I am the kusa grass
and of the oblations I am the ghee of the cow. (31)
1 am the wealth of those engaged in business, I am
the gambling of the cheaters, I am the forgiveness
of the tolerant and I am the character of the ones
in the mode of goodness. (32) I am the mental and
physical strength of the strong. Please know that 1
am the [devotional] work performed by the devo¬
tees and that of My nine forms [ nava mttrti ] by
which these Satvatas are worshiping Me, I am the
Supreme Original Form [Vasudeva], (33) Among
the singers of heaven 1 am Visvavasu, and among
the heavenly dancing girls I am POrvacitti. I am
the steadiness of the mountains and the pure
aroma of the earth. (34) I am the supreme taste of
water and of what is most brilliant I am the sun. 1
am the effulgence of the moon, the stars and the
sun, and I am the transcendental sound vibration
in the ether [see also 11.15: 19]. (35) Among the
ones devoted to the brahminical culture I am Bali,
among the heroes I am Arjuna and I am the gen¬
eration, stability and dissolution of all living be¬
ings. (36) Of the potency of all senses I am the
walking, speaking, evacuating, handling and en¬
joying [the karmendriyas ] as also the touching,
seeing, tasting, hearing and smelling [the jndnen-
driyas].
(37) All this I enumerated - earth, air, sky, water
and fire, the ego, the greater [principle, the intel¬
lect], the [additional eleven] transformations [the
ten indriyas and the mind], the person, that what is
unmanifest and the modes of rajas, tamas and
satti’a - stands together with the spiritual knowl¬
edge and the steady conviction [therewith] for Me,
1 the One Supreme. (38) I, the Supreme Lord, the
living entity, the [good] qualities and the possessor
of the qualities, am the Soul of all; I am indeed
everything, the one outside of whom nothing
whatsoever exists. (39) I who create the universes
by the millions, may count their atoms after a cer¬
tain time, but not so My opulences [compare
10.14: 7]. (40) Whatever power, beauty, fame,
dominion [see 11.15], humility, renunciation, en¬
joyment, fortune, strength, tolerance or wisdom
one may find, all constitutes an integral part of
Me. (41) All these spiritual potencies I briefly de¬
scribed to you [see also B.G. 7, 9 and 10] are
transformations that by the mind are put in corre¬
sponding words [in the scriptures, in the teach¬
ings], (42) [Therefore] control your mind, control
your speech, control your breath and senses. Con¬
trol yourself [through meditation] from within the
soul so that you will never again stumble on the
path of material existence. (43) Of a transcenden-
talist who is not by meditation completely in con¬
trol of his speech and mind, his vows, penance and
charity will flow away like water from an unbaken
pot. (44) Someone devoted to Me should therefore
control his words, mind and life air. With that in¬
telligence thus connected in devotion unto Me he
achieves his life's purpose.'
Chapter 17
The Varnasrama System and the Boat
of Bhakti: the Students and the House¬
holders
a
(1-2) Sri Uddhava said: 'Oh Lotus-eyed One, You
previously described the religious principles of
being devoted to You that are respected by all
varnasrama followers and even by those who do
not follow this system. Explain now to me how
human beings by mindfully executing their occu¬
pational duties may arrive at devotional service
unto You. (3-4) Dear Madhava, oh Mighty-armed
One, in the past You in the form of Lord Hamsa
approached Brahma about the religious principles
by which one finds supreme happiness [11.13],
After having ruled for such a very long time, oh
Subduer of the Enemies, these principles that You
have taught today, will not be common any longer
54 Snmad Bhagavatam - The Story of the Fortunate One
in human society [see also 5.6: 10 and 11.5: 36
and Kali-yuga], (5-6) Dear Acyuta, there is no
speaker, creator and protector of dharma other
than You; not on earth and not even in the assem¬
bly of Brahma where You are present in a partial
manifestation of Yours [viz. the Vedas, see also
10.87]. When the earth is abandoned by Your lord-
ship, oh Madhusudana, oh Creator, Protector and
Speaker, who then, oh Lord, will speak about the
[knowledge that was] lost? (7) Please describe
therefore to me, oh Master, oh Knower of All
Dharma, who would qualify to observe the origi¬
nal duties that are characterized by devotion unto
You and how does one perform them?'
a ,
(8) Sri Suka said: 'He, the Supreme Lord Hari,
thus being questioned by the best of His devotees
was pleased and then spoke, for the sake of the
welfare of all conditioned souls, about the eternal
duties of dharma. (9) The Supreme Lord said:
'This question of yours is one faithful to the
dharma, it leads man to beatitude. Please,
Uddhava, learn from Me about these forms of
good [varnasrama] conduct concerning the socie¬
tal status [asrama] and vocation | varna \ . (10) In
the beginning in Satya-yuga there was [only] one
class of human beings and they were called hamsa
[swan]. The citizens of that age were by birth well
known with the duties to be performed - hence the
scholars know that age as Krta-yuga, the age of
the fulfillment of duty. (11) One during that time
with the Pranava gave expression to the [not in
four divided] Veda, knowing Me to be the duty in
the form of the bull of religion [see 1.16: 18 and
1.17: 24]. Fixed in austerity and free from sins,
one worshiped Me as Lord Hamsa. (12) At the
beginning of Treta-yuga, oh greatly fortunate one,
in My heart from the prana the threefold of know¬
ing [the three Vedas Rig, Sama and Yajur] origi¬
nated whereby 1 appeared in the three forms of
sacrifice [hence the name Treta, see ritvik\. (13)
From the Original Personality the intellectuals, the
rulers, the merchants and the laborers [the varnas]
generated whose personal activities can be recog¬
nized as [respectively] those from the mouth, the
arms, the thighs and feet [legs] of the universal
form [compare 2.1: 37], (14) The celibate students
came from My heart, the householders are from
My loins, from My chest the ones [of retreat] liv¬
ing in the forest found their existence and the re¬
nounced order of life is found in My head [see
dsramas ]. (15) The usual natures of the people of
the different societal classes [varnas] and status
groups [ dsramas ] evolved according to the situa-
A
tion of their birth [in My bod(l-2) Sri Uddhava
said: 'Oh Lotus-eyed One, You previously de¬
scribed the religious principles of being devoted to
You that are respected by all varnasrama follow¬
ers and even by those who do not follow this sys¬
tem. Explain now to me how human beings by
mindfully executing their occupational duties may
arrive at devotional service unto You. (3-4) Dear
Madhava, oh Mighty-armed One, in the past You
in the form of Lord Hamsa approached Brahma
about the religious principles by which one finds
supreme happiness [11.13]. After having ruled for
such a very long time, oh Subduer of the Enemies,
these principles that You have taught today, will
not be common any longer in human society [see
also 5.6: 10 and 11.5: 36 and Kali-yuga]. (5-6)
Dear Acyuta, there is no speaker, creator and pro¬
tector of dharma other than You; not on earth and
not even in the assembly of Brahma where You are
present in a partial manifestation of Yours [viz. the
Vedas, see also 10.87]. When the earth is aban¬
doned by Your lordship, oh MadhusOdana, oh
Creator, Protector and Speaker, who then, oh Lord,
will speak about the [knowledge that was] lost?
(7) Please describe therefore to me, oh Master, oh
Knower of All Dharma, who would qualify to ob¬
serve the original duties that are characterized by
devotion unto You and how does one perform
them?'
(8) Sri Suka said: 'He, the Supreme Lord Hari,
thus being questioned by the best of His devotees
was pleased and then spoke, for the sake of the
welfare of all conditioned souls, about the eternal
duties of dharma. (9) The Supreme Lord said:
'This question of yours is one faithful to the
dharma, it leads man to beatitude. Please,
Uddhava, learn from Me about these forms of
good [ varnasrama\ conduct concerning the socie¬
tal status [asrama] and vocation [varna]. (10) In
the beginning in Satya-yuga there was [only] one
class of human beings and they were called hamsa
[swan]. The citizens of that age were by birth well
known with the duties to be performed - hence the
Canto 9 55
scholars know that age as Krta-yuga, the age of
the fulfillment of duty. (11) One during that time
with the Pranava gave expression to the [not in
four divided] Veda, knowing Me to be the duty in
the form of the bull of religion [see 1.16: 18 and
1.17: 24]. Fixed in austerity and free from sins,
one worshiped Me as Lord Flamsa. (12) At the
beginning of Treta-yuga, oh greatly fortunate one,
in My heart from the prana the threefold of know¬
ing [the three Vedas Rig, Sama and Yajur] origi¬
nated whereby I appeared in the three forms of
sacrifice [hence the name Treta, see rtvik]. (13)
From the Original Personality the intellectuals, the
rulers, the merchants and the laborers [the varnas]
generated whose personal activities can be recog¬
nized as [respectively] those from the mouth, the
arms, the thighs and feet [legs] of the universal
form [compare 2.1: 37]. (14) The celibate students
came from My heart, the householders are from
My loins, from My chest the ones [of retreat] liv¬
ing in the forest found their existence and the re¬
nounced order of life is found in My head [see
asramas ]. (15) The usual natures of the people of
the different societal classes [varnas] and status
groups [asramas] evolved according to the situa¬
tion of their birth [in My body]: in a low position
inferior natures evolved and in a high position su¬
perior natures developed. (16) Equanimity, sense-
control, austerity, cleanliness, contentment, for¬
giveness, sincerity, devotion to Me, compassion
and truthfulness are the natural qualities of the
brahmins [compare 7.11: 21 and B.G. 18: 42]. (17)
Ardor, physical strength, determination, heroism,
tolerance, generosity, endeavor, steadiness, being
mindful of the brahminical culture and leadership
are the natural qualities of the ksatriyas [My arms,
compare 7.11: 22 and B.G. 18: 43]. (18) Faith,
dedication to charity, straightforwardness, service
to the brahmins and always engaged in the accu¬
mulation of money, constitute the natural qualities
of the vaisyas [My thighs, compare 7.11: 23 and
B.G. 18: 44], (19) Free from deceit being obedient
towards the twice-born souls [the three higher
varnas], of service for both the cows and the di¬
vine personalities as also being perfectly contented
with the reward thus acquired, are the natural
qualities of the sudras [His feet or legs, compare
7.11: 24 and B.G. 18: 44], (20) To be unclean, de¬
ceitful, thievish, faithless, quarrelsome, lusty, fiery
and of constant hankering, constitutes the nature
of those who occupy the lowest position [the out¬
casts]. (21) It is the duty of all members of society
to be of nonviolence, truthfulness and honesty, to
be free from lust, anger and greed and to desire the
welfare and happiness of all living entities.
(22) A twice-born soul having undergone a sec¬
ond birth with purificatory rites [with samskdras
receiving a sacred thread] and [initiation into] the
GayatrT mantra, should reside in the residence [the
school] of the guru and must with his senses un¬
der control on his request study the scriptures [see
also B.G. 16: 24], (23) Carrying a belt, a deerskin,
a staff, prayer beads, a brahmin thread, a water pot
and matted hair, he [the brahmacan] without ne¬
glecting [*] his teeth and clothes, uses kusa grass
[to sit upon] and [does] not [accept] a pleasant
seat. (24) Bathing and eating, attending sacrifices
and doing japa, passing stool and urine, he does in
silence [Vaishnavas actually murmur doing japa ];
he should not [fully] trim his nails or hair, includ¬
ing the hair under his arms and in the pubic area
[see also sikha]. (25) Someone under the vow of
celibacy should never spill his semen and, when it
flowed of its own, take a bath, control his breath
and chant the GayatrT [see also urdhva-retah] . (26)
Purified with fixed attention, at the beginning and
the end of the day performing his japa silently, he
should serve the fire-god, the sun [see cakra], the
deary a, the cow, the brahmin, the teacher, the eld¬
erly and the God-fearing soul [compare: 11.14:
35]. (27) He has to recognize Me in the teacher of
example [the deary a]. The dcarya he should never
at any time enviously deny respect considering
him a mortal being, for the spiritual master repre¬
sents all the gods [see also rule of thumb and
compare e.g. 7.14: 17, 10.81: 39, 10.45: 32 and
11.15: 27]. (28) In the morning and evening he
should bring him the food that was collected and
offer it to him together with other articles. In self-
restraint he should accept what he allows [to be
his share]. (29) He should always humbly be en¬
gaged in serving the dcarya, following him
closely, proving his respect with folded hands
wherever he goes, rests, sits or stands. (30) Thus
being engaged he [the upakurvdna brahmacan]
should, free from [unregulated] sense gratification
and without breaking the vow [of celibacy], live in
56 Snmad Bhagavatam - The Story of the Fortunate One
the school of the guru until the edu¬
cation is completed [see also
Kumar as]. (31) If he [naisthika,
faithful for the rest of his life] de¬
sires to climb up to the world of the
verses [Maharloka], the heaven of
Brahma, he should, for the sake of
his Vedic studies, offer his body to
the guru with the great vow [of per¬
manent celibacy, see yama]. (32)
Actively engaged in the spirit and
sinless he should worship Me as be¬
ing the Supreme Undivided Intelli¬
gence present in the tire, in the spiri¬
tual master, in himself and in all liv¬
ing beings [see also B.G. 5: 18, sid-
dhanta and advaita], (33) The first
thing to be forsaken by someone
[sexually ripe but spiritually directed
who is] not running his own house¬
hold, is to glance at, touch, converse
and joke and such with [sexually
receptive] women or other sexually
active living beings [see 11.14: 29
and 6.1: 56-68]. (34-35) Cleanliness,
washing one's hands, bathing, in the
morning and evening being of relig¬
ious service, worshiping Me, visiting
holy places, handling the prayer
beads, avoiding things untouchable,
things not fit for consumption and
things not to be discussed - this all,
oh Uddhava, constitutes the voluntary
penance that in order to restrain the mind, the
words and the body with Me, I who reside within
all beings, is enjoined for all spiritual departments
[asramas]. (36) A brahmin observing the great
vow who thus burns his karmic mentality by the
intensity of his penance, becomes as bright as a
fire and a spotless devotee of Mine. (37) When
after thus properly having studied the Vedic
knowledge, he [the brahmacari] desires [to enter
family life], he must offer the spiritual master re¬
muneration and with his permission bathe himself,
[put on nice clothes and leave **].
(38) Except for when he is My devotee, a true
dvija [a person from the three higher classes]
should either enter family life [grhastha] , the for¬
est [ vanaprastha ] or become a monk, a mendicant
['samniydsin ' or sannydsT] ; he should move from
one authorized societal position [dsrama] to the
other and not act otherwise. (39) Desiring a
household one should marry a wife with similar
qualities who is beyond reproach and younger in
age. When the first wife is of the same vocation
another one may follow [of a lower class - varna -
or subdivision of it, the caste - jati\. (40) Sacrifice,
Vedic study and charity are the activities of all
twice-born souls, but only the brahmins practice
the acceptance of charity, giving [Vedic] instruc¬
tions and performing sacrifices for others [com¬
pare 7.11: 14], (41) When a brahmin considers the
acceptance of charity as detrimental to his pen¬
ance, spiritual power and glory, he must subsist on
the other two [of teaching and sacrifice] and when
Canto 9 57
he considers also these two as incompatible with
his spirituality, he must subsist on gathering ears
of com left behind in the field [live 'of the stones',
see also 6.7: 36, 7.15: 30 and B.G. 9: 22], (42) The
body of a brahmin is not meant for futile sense
gratification [and the consequent involuntary pen¬
ances of war, disease and incarceration], it is
meant for [voluntary] penances in this world and
an unlimited happiness in the world hereafter [see
also 11.6: 9 and B.G. 17: 14-19]. (43) With his
consciousness perfectly contented in his occupa¬
tion of gleaning grains and magnanimously, free
from passion cultivating dharma, someone who
has fixed his mind upon Me - and who is thus not
very attached - can achieve liberation even when
he lives a householder's life [compare B.G. 3: 22
and 10.69]. (44) He who delivers a brahmin sur¬
rendered to Me [or an experienced devotee] from a
life of suffering [poverty], I before long, like a
boat in the ocean, will deliver from all misery.
(45) A king saves himself by delivering, like a fa¬
ther, his people from difficulties, just as a bull ele¬
phant without any fear for himself protects himself
and other elephants [see also 4.20: 14]. (46) The
human ruler who thus proceeding on earth re¬
moves all sins, will therefore enjoy heaven, to¬
gether with the king of heaven [Indra] riding a
heavenly vehicle as brilliant as the sun. (47) When
a [Vedic] scholar suffers want he can engage in
doing business like a merchant, or suffering mis¬
fortune he must take up the sword [engage in poli¬
tics]. In no case of misfortune he can behave like a
dog [follow a lower master]. (48) A king in case of
emergency may maintain himself by acting like a
merchant, by hunting or by acting like a man of
knowledge. But he can never follow the course of
a[n obedient] dog. (49) A vaisya may adopt the
business of a sudra and a sudra may adopt the
way of an artisan and make baskets and mats, but
freed from misery he must not desire a livelihood
by engaging in a lower type of work [see also
7.11: 17]. (50) [Being a householder] one should
perform worship on a daily basis for the demi¬
gods, the sages, the forefathers and all living be¬
ings as being My potencies, by studying Vedic
knowledge, saying the mantras svadlw ['blessed
be'] and svaha ['hail to'] and by offering food and
such depending the prosperity one enjoys [see also
11.5: 41], (51) Whether one's money was acquired
without endeavor or acquired by performing one's
straight duty, one should without burdening one's
dependents, be of proper respect with the help of
Vedic rituals. (52) One should not be fixed on
one's family members nor get bewildered by them
[trying to control them]; being wise one sees that
things ahead are just as temporary as matters of
the past. (53) The association with one's children,
wife, relatives and friends is like an association
with travelers; one is separated from all of them in
a next body, just like a dream disappears that oc¬
curs in one's sleep [see also 7.2: 21, 9.19: 27-28].
(54) A liberated soul thus convinced who does not
identify with the body and selflessly lives at home
like a guest, will not get entangled in the domestic
situation. (55) When one with the activities of a
family life worships Me, one may as a devotee
remain at home or enter the forest, or also, given
responsible offspring, take to the renounced order.
(56) Someone though whose consciousness is dis¬
turbed by his desire for a home, children and
money, is in a state of bondage and - henpecked -
being of a miserly mentality, unintelligently thinks
in terms of I and mine. (57) 'Oh my poor old mom
and dad. Oh my wife with a baby in her arms and,
oh my young, unprotected children! How in the
world can they live when they, wretched because
of missing me, have to suffer greatly?' [see e.g.
also 11.7: 52-57] (58) Such a person whose mind
in his domestic situation thus is overwhelmed by
thoughts and emotions, will because of his bewil¬
dered intelligence of constant concern about his
family, find no satisfaction and land in darkness
when he dies.'
*: The term adhauta used here means, according
the Monier Williams Dictionary, the negative of
dhauta, which means white, washed, and purified
as also removed and destroyed. Concerning teeth
and clothes this could mean unpolished teeth and
unwashed clothes as also teeth not broken, ne¬
glected or rotting and clothes properly covering
the body. So it is to the context of the other values
of renunciation to decide what meaning would
apply. Since adhauta in the first sense would be at
odds with the value of cleanliness, saucam [see
e.g. verse 20 of this chapter and 1.17: 24], here
therefore, contrary to previous interpretations, is
58 Snmad Bhagavatam - The Story of the Fortunate One
chosen for the second sense of well maintained
teeth and clothes properly covering the body,
which is more in line with the normal code of
conduct of Vaishnava brahmacarT devotees in ac¬
ceptance of a spiritual master [see also pp. 11.17:
23],
**: This process of 'tidying' is called the
samavartana-samskdra that marks the completion
of the studies and returning home from living with
the guru.
Chapter 18
The Varnasrama System: the With¬
drawn and the Renounced
(1) The Supreme Lord said: 'When one in the
third phase of one's life wants to retreat into the
forest, one should, in order to reside there peace¬
fully, entrust the wife to one's sons or else together
with her dwell in the forest. (2) One should ar¬
range for the pure [*] sustenance of the bulbs,
roots and fruits of the forest and dress oneself with
tree bark, grass, leaves or animal skins. (3) [In the
forest] one should allow the hair on one's head and
body, one's facial hair and nails [to grow] as also
the filth of one's body, not [extensively] clean
one's teeth, [but] bathe three times a day and [at
night] sleep on the ground. (4) Thus proceeding
one must ascetically tolerate the five fires during
the summer [the sacrificial fires in four directions
and the sun above], the torrents of rain during the
rainy season and the cold of winter when one is
submerged in water up to one's neck [see also
4.23: 6], (5) One eats what is either prepared on a
fire, what has ripened by time or what was pulver¬
ized with a mortar, with a stone or ground with
one's teeth. (6) One should personally collect
whatever that is needed for one's sustenance de¬
pending the place, the time and one's energy and
understand that [living in the forest] one must not
store anything for another time [see also 7.12: 19].
(7) A vdnaprastha may worship Me with oblations
[of rice, barley and dal], may offer rice cakes or
offer fruits according to the season, but he may
never be of the worship mentioned in the scrip¬
tures of sacrificing animals. (8) As he did before
[when he was a grhastha ] he should perform the
fire sacrifice, the sacrifice on a new moon day and
a full moon day as also the four months' sacrifice
[of cdturmdsya ], that are enjoined by the Vedic
experts. (9) When he with that ascetic practice has
worshiped Me, the sage [the vdnaprastha ] all skin
and bones, from the world of the seers will
achieve Me, the Goal of All Penance [see also ma-
harloka], (10) Is there a greater fool than someone
who, for a long time being of this difficult but glo¬
rious penance that awards liberation, practices this
penance for the purpose of trivial sense gratifica¬
tion [see also vantdsT ]? (11) When he in his regu¬
lated activities due to old age with his body trem¬
bling is no longer able to carry on, he should place
the sacrificial fire in his heart, concentrate on Me
and enter the fire [see also 7.12: 23]. (12) But in
case full detachment from all result-minded action
has developed in him and [the achievement of] a
higher world means nothing more to him than hell,
he may give up the [vdnaprastha] sacrificial fire
and take to the renounced order [see also B.G. 18:
2 and **].
(13) After having worshiped Me according to the
injunctions and having given all he has to the
priest, he [the vdnaprastha] must place the sacrifi¬
cial fire within his life breath and free from desires
and worries wander about [as a sannyasT, see also
9.6*]. (14) The demigods to begin with create ob¬
stacles for him in the form of his wife [and other
allurements later on]; these he should surpass and
transcend [see also B.G. 6: 25, 1.19: 2-3, 5.6: 4,
11.4: 7], (15) If a sage wishes to wear clothes he
uses another cloth to cover his loincloth [or
kaupTna], All the rest he gives up, besides a water
pot and a staff [accepting] nothing else without
necessity. (16) He should place his foot on a clear
place [free from living beings], clear the water he
wants to drink with his cloth, speak the truth in
clear terms and engage in action with a clear mind.
(17) Saying little, reserve and breath control con¬
stitute the strict disciplines for the voice, the body
and the mind. He with whom these are not found
My dearest, can, despite his bamboo rods, never
be considered a real sannyasT [see also tridanda].
(18) When he goes begging with the four varnas
he should at random approach seven different
Canto 9 59
houses, avoid impure [sinful, pol¬
luted] households and be satisfied
with whatever he acquired [see also
cakra, compare 1.4: 8], (19) Next he
somewhere outside has to go to a
reservoir of water, wash himself and
then without saying a word distribute
the food that was begged and puri¬
fied. Thereafter he should eat the
food that remained in its entirety.
(20) He should move about alone on
this earth free from attachment, with
his senses fully under control, and
satisfied and amused with the True
Self, steady on the spiritual platform,
be of an equal vision [B.G. 5: 18, see
bhajan], (21) In a remote and safe
place the sage, with his conscious¬
ness purified by his love for Me,
should concentrate on the soul only
as being non-different from Me. (22)
By focussing in knowledge he must
gain insight in the bound and liber¬
ated state of the self. He is bound
when the senses are distracted and he
is liberated when he has them under
control [when he - devoted to Me -
concentrates, meditates and gets ab¬
sorbed, see also 11.10]. (23) The
sage with his six senses [the five
physical senses and the mind] fully
under control being conscious of Me,
having experienced the greater happiness of the
soul, therefore should live detached from futile
material desires. (24) He should travel to the pure
places on earth with rivers, mountains and forests.
The cities, towns and pasturing grounds he should
enter only to beg for alms from those working for
material purposes. (25) He again and again must
[try to] collect alms from the department of the
vanaprastha order of life, for by food obtained by
gleaning in a purified existence [not being of frui-
tive labor, karma], one is freed from illusion and
quickly achieves spiritual perfection. (26) He
should never take the perishable things he sees
with his eyes for the ultimate reality; with a con¬
sciousness free from attachment he should turn
away from all designs for [material progress in]
this life or a future existence. (27) Fixed in his
[true] self he should no longer keep the universe in
mind and thus arguing [as previously] forsake all
that illusory energy that in the self binds together
his mind, speech and vital air [see ahankara ]. (28)
Whether he in detachment is devoted to knowl¬
edge or as My devotee not even desires liberation,
he [ultimately] should abandon the asrama duties
and their rituals and move beyond the range of
rules and regulations [see also 10.78: 31-32, 3.29:
25 and 5.1*]. (29) Despite his intelligence he [the
detached soul, a sannyasT] should play like a child,
despite his expertise he should act as if incompe¬
tent, despite his learning he should speak like be¬
ing absent-minded and despite his knowing the
injunctions he should behave in an unrestricted
manner ['wander as a cow']. (30) He should never
attach to the [ karma-kanda ] Vedic philosophy [of
60 Snmad Bhagavatam - The Story of the Fortunate One
sacrificing for the sake of return], nor should he
heretically oppose it; he should refrain from scep¬
ticism and empty talk, nor take sides in [political]
argumentations. (31) Someone wise should never
feel disturbed by other people nor should he dis¬
turb others. He should tolerate harsh words, never
treat anyone with disrespect and never - like an
animal to the interest of the body - with anyone
create hostility [see also B.G. 12: 15]. (32) The
One Supreme Soul is situated within all living be¬
ings as also within one's own body. Just like the
one moon is reflected in different reservoirs of
water, all material bodies are composed of the en¬
ergy of the One [Lord, see also B.G. 6: 29 & 13:
34], (33) He [the sannyasT ] should not feel de¬
jected when there is no [or no proper] food, nor
should he rejoice at times when there is plenty of
food; he should be firmly fixed in the notion that
both matters [of plenty and scarcity] are deter¬
mined by fate [by the Lord]. (34) He should en¬
deavor in order to eat and to sustain his personal
life force properly, for by that strength he contem¬
plates the spiritual truth that, being understood,
leads to liberation [see B.G. 6: 16]. (35) The food
he obtained by chance he must eat, whether it is
first class or of a low quality. Similarly the clothes
and place to sleep a sage must accept the way they
came of their own accord [see also 7.13]. (36)
General cleanliness, washing the hands, taking a
bath and other regular duties are to be performed
without any compulsion by a person of spiritual
realization, just as [free as] I, the Controller, act
according to the game I play. (37) For him the
perception of things [as existing] separate from
Me is over, for having Me in view such a percep¬
tion is destroyed. Sometimes such a notion lingers
till the body dies, but then he will attain Me. (38)
He who has no notion of My dharma, but in his
desire for spiritual perfection developed detach¬
ment from the lusty sense enjoyment that leads to
unhappiness, should approach a wise [bonafide]
spiritual master [of proper reference, a guru, see
also B.G. 16: 23-24, 4: 34 & 17: 14]. (39) The
devotee should serve the spiritual master who em¬
bodies Me, with great faith without envy and of¬
fenses for as long as it takes to arrive at a clear
realization of the Absolute Truth [see also 11.17:
27]. (40-41) He though who is not in control of the
six forms [of vice, the anarthas ], allows the
charioteer of the body to be lead by the senses, is
bereft of knowledge and detachment, and just
wants to subsist on [and not learn from] the three-
stick staff, denies Me, himself and the divine per¬
sonalities within himself and harms the dharma;
not having overcome the contamination of this
world he will also be lost and abandoned in the
world hereafter.
(42) Nonviolence and equanimity constitutes the
dharma of a mendicant [a sannyasT], discrimina¬
tion and penance constitutes the dharma of some¬
one living in the forest [a vanaprastha] , protecting
all living beings and performing sacrifices consti¬
tutes the dharma of a householder [a grhastha],
and serving the teacher of example [the acdrya]
constitutes the dharma of a celibate student [a
brahmacari], (43) Of all those who worship Me
with celibacy, austerity, cleanliness, contentment
and being friendly towards all living entities, a
householder though may approach his wife for
intercourse at the proper time. (44) Someone who
thus according to his dharma worships Me, is not
devoted to anything else and understands Me to be
present in all living entities, will obtain unflinch¬
ing devotional service unto Me. (45) Oh Uddhava,
he will come to Me by bhakti, by loving service
unto Me, the Supreme Lord of All Worlds, the Ab¬
solute Truth and cause, the origin and dissolution
of everything. (46) When one thus by one's
dharma has purified one's existence, one will, fully
understanding My supreme position and endowed
with spiritual knowledge and wisdom, very soon
reach Me. (47) The followers of the varndsrama
dharma are characterized by this [traditional] code
of conduct. This sense of duty combined with my
bhakti awards the highest perfection of life. (48)
Oh saintly soul, this what I described to you on
your request, constitutes the means by which one
as a devotee can be perfectly engaged in one's
duty and come to Me, the One Supreme.'
*: Srlla Bhaktisiddhanta Sarasvatl Thakur quoting
from the Manu-samhita points out that the word
medhyaih or 'pure' in this context means that while
residing in the forest a sage may not accept honey-
based liquors, animal flesh, fungus, mushrooms,
horseradish or any hallucinogenic or intoxicating
Canto 9 61
herbs, not even on the pretext of a medicinal
treatment.
**: Shastri C.L. Goswami comments here to his
translation of the book: 'The sruti lays down that a
brahmana may turn out to be a recluse whenever
true vairagya appears in him in whatever stage of
life.'
Chapter 19
The Perfection of Spiritual Knowledge
(1) The Supreme Lord said: 'Someone who, en¬
dowed with knowledge in accord with the oral
tradition, is of self-realization and does not lose
himself in speculations [about what would be true
knowledge], must, known with the fact that this
universe is a complete illusion, for both the sake
of Me and spiritual knowledge renounce his
worldly concerns. (2) For a person of spiritual
knowledge 1 am the object of worship, the goal,
the motive and final conclusion. Besides Me as his
favorite, his light and final beatitude, he has no
other purpose. (3) They who have fully perfected
their knowledge and wisdom know My lotus feet
as most auspicious. For that reason the learned
transcendentalist who by means of spiritual
knowledge holds on to Me, is most dear to Me
[see also B.G. 7: 17-18]. (4) Performing austeri¬
ties, visiting holy places, doing japa, giving char¬
ity or other pious activities cannot provide the per¬
fection that is created by but a fraction of this
spiritual knowledge [compare 10.46: 32-33], (5)
Therefore, oh Uddhava, knowing your true self in
association with this spiritual discrimination that
you accomplished by intelligence and conscious¬
ness, be of your way [svarupa] of serving Me with
devotion. (6) With the sacrifice of Vedic knowledge
and wisdom the sages achieved the highest perfec¬
tion by worshiping Me, the Lord of All Sacrifices
who is the Supersoul inside of them. (7) The trans¬
formation of the three departments [of nature, the
gunas] that surrounds you, constitutes an illusion
that appears in the present [of the bewildering ma¬
terial energy] that is not there in the beginning nor
in the end [of the universe]. In what sense can the
being born and such of your material body, that at
first did not exist, is not there afterwards, but only
exists in between, have any relation to you[r es¬
sence, your true self, your soul]?'
(8) Sri Uddhava said: 'Oh Controller of the Uni¬
verse, oh You in the Form of the Universe, please
explain the yoga of devotion unto You that is also
sought by the greatest souls. This devotion en¬
compasses the extensive, perfectly pure knowl¬
edge endowed with detachment and wisdom, that
carries the approval of the established tradition [of
storytelling], (9) Oh Lord, for the one who, tor¬
mented on the path of material existence, is over¬
whelmed by the threefold misery [see 1.17: 19], I
see no other shelter but the canopy of Your two
lotus feet that shower the nectar. (10) Please uplift
this person who so badly craving for some insig¬
nificant happiness, bitten by the snake of time,
hopelessly fell down in this dark pit [of material
existence]. Oh Greatest Authority, pour out Your
words of mercy that lead to liberation!'
(11) The Supreme Lord said: '[Yudhisthira] the
king who considered no one his enemy, in the past
asked Bhlsma, the best of the upholders of
dharma, this question while we were all attentively
listening [see 1.9: 25-42]. (12) When the war be¬
tween the descendants of Bharata had ended, he,
overwhelmed by the destruction of his beloved
friends and relatives, after having heard about the
many principles of religion, finally asked about the
path of liberation. (13) I shall describe to you what
was heard from the mouth of that soul vowed to
the divine [Bhlsma] in support of higher knowl¬
edge, detachment, self-realization, faith and devo¬
tional service. (14) That knowledge by which one
recognizes the one element [of the Absolute Spirit,
the Supersoul, the Lord, see 1.2: 11] within the
nine, eleven, five and three elements of all living
beings, has been determined by Me to be higher
knowledge \jnana]. (15) When one is not in that
sense concerned with all the elements composed
of the three modes but rather sees, as should, the
One who brings about, maintains and annihilates
this universe, one at that time speaks of self-
realization f vijndna]. (16) That what is there in the
beginning, is halfway present from one creation to
another and still remains when there is the annihi¬
lation of everything, is what one considers true
62 Snmad Bhagavatam - The Story of the Fortunate One
strengthened by the mode of goodness, religiosity,
spiritual knowledge, detachment and opulence.
(26) But when one being fixed upon the material
variety, chases one's senses in every direction and
thus became a prisoner of one's passion, you
should understand that one, by that [materialistic]
consciousness dedicated to the impermanent, will
achieve the opposite. (27) Dharma is said to lead
to My devotional service and spiritual knowledge
\jiidna] to witnessing the presence of the Supreme
Soul. Detachment [ vairagya ] results in disinterest¬
edness in the objects of sense gratification and
opulence [aisvarya] culminates in the mystical
perfections of anima and so on [perfections and
powers see 11.15 & 11.16 and bhaga].'
a
(28-32) Sri Uddhava said: 'How many types of
restrictions [ yama ] and regular duties [ niyama ]
does one speak of, oh Subduer of the Enemy, what
is equilibrium, what is self-control dear Krsna,
and eternal. (17) Vedic
knowledge [sruti] , direct ex¬
perience [pratyaksa] , tradi¬
tional instruction [aitihya or
smrti\ and logical inference
[i anumana ] are the four forms
of right perception in facing
the flickering nature by
which a person masters [be¬
comes detached from] the
material diversity [see
pramana ]. (18) Inauspi¬
ciousness is found up to the
heaven of Virinca [Brahma]
because all material routines
[including rituals] are subject
to change. An intelligent per¬
son should understand that,
just l ik e the things he sees,
everything he is about to see
is transitory [see also sath-
urmi, 11.3: 20 and B.G. 8: 16].
(19) Because of your love for
Me I formerly talked to you
about bhakti-yoga, oh sinless
one. Let Me now also ex¬
pound on the supreme
method of this devotion unto
Me. (20-24) Faith in the nectar of the narrations
about Me, always recite [sing] My glories, to be
fixed on ceremonial worship, to relate to Me with
hymns and prayers; to have great respect for My
devotional service, to offer obeisances with all of
one's limbs, to be of first-class worship for My
devotees, to think of Me as being present in all
living beings, to dedicate all one's normal activi¬
ties to Me, to describe with words My qualities, to
offer one's mind to Me and reject all material de¬
sires; to give up wealth for My sake, to renounce
sensual pleasures and material happiness, to be of
sacrifice with charity and offerings, to do japa and
to keep to vows and austerities for My purpose,
are for human beings of surrender, oh Uddhava,
the different forms of religiosity to rise to loving
service unto Me - what other purpose would re¬
main for My devotee [to be accomplished]? (25)
When situated in peace one's consciousness is ab¬
sorbed in the [supreme] soul, one achieves, being
Canto 9 63
what is tolerance and what is constancy my Lord?
What is charity and what is penance, what is hero¬
ism, what does one say about reality and truth,
what is renunciation and wealth, what is desirable,
what a sacrifice and what is religious remunera¬
tion? What do you think is the strength of a per¬
son, oh Fortunate One, what is opulence and gain,
oh Kesava, what is education, what modesty, what
is superior, what beauty and what is happiness as
also unhappiness? Who is learned, who is a fool,
what is the real path and what the false path, what
is heaven and what is hell and who do You say is a
friend and what is home? Who is wealthy, who is
poor, who is a wretch and who is a controller;
please speak to me about these matters as also
about the opposite qualities, oh Lord of the Truth¬
ful Souls.'
(33-35) The Supreme Lord said: 'Nonviolence,
truthfulness, not coveting or stealing the property
of others, detachment, modesty, non-
possessiveness, trustfulness, celibacy, silence,
steadiness, forgiveness and fearlessness are the
twelve types of restrictions [of yama ]. [Inner and
outer] cleanliness, doing japa, penance, sacrifice,
faith, hospitality, worship of Me, visiting holy
places, care for the welfare of others in this world,
contentment and serving the spiritual master are
the twelve regular duties [of niyama\. These two
times twelve types of principles and duties that
human beings remember and honor, My dear one,
yield results [like beatitude or prosperity] depend¬
ing each his desire [*]. (36-39) Mental equilibrium
means the absorption of one's intelligence in Me
[see also 11.16: 10] and self-control entails the
disciplining of the senses. Tolerance means that
one has to endure unhappiness and constancy en¬
tails the conquering of the tongue and genitals.
The highest charity is to forsake the rod [to punish
others] and giving up one's lust one thinks of pen¬
ance. One is a hero when one conquers one's pro¬
pensity to enjoy materially and there is sense of
reality when one sees [the One, the Lord] equally
present. Kind, so one says, one differs [or is truth¬
ful] with the words used by the sages. One speaks
of cleanliness when one is detached from perform¬
ing productive labor [see also e.g. 1.1: 2 and B.G.
18: 6] and in case of renunciation one speaks of
sannyasa [the renounced order]. Religiousness
constitutes for human beings the wealth to be de¬
sired and I Myself, the Most Fortunate One, the
Supreme Personality, am the sacrifice. The spiri¬
tual reward is wise instruction and the control of
one's breath constitutes supreme strength. (40-45)
Opulence is My divine nature [see 11.16 and
bhaga], gain is My bhakti, education is the nullify¬
ing of the division of the self [see siddhanta and
advaita ] and modesty [sense of shame] is the dis¬
gust against improper action [sin]. Beauty means
to be of good qualities - like being detached from
material desires and such, happiness means to
transcend both [material] happiness and distress,
unhappiness is to rely on the [physical] happiness
of lust and a wise person is someone who can tell
the difference between liberation and bondage. A
fool is someone who identifies himself with the
body and so on [the mind etc.], the right path is
the one leading to Me, the wrong path is to be un¬
derstood as the one leading to a bewildered mind
and heaven implies the predominance of the mode
of goodness. Hell is the predominance of the mode
of ignorance, one's real friend is the spiritual mas¬
ter who is Me My dear friend, and the human
body is one's home. He who is enriched with good
qualities is called a rich person while a poor per¬
son is someone who is discontented. A wretched
person is someone who did not subdue his senses,
a controller is someone whose intelligence is not
attached to the material affair and someone at¬
tached to sense gratification is of the opposite
[kind of qualities, a slave]. These, oh Uddhava, are
the subjects of your inquiry 1 all properly have
elucidated. But why should one elaborately de¬
scribe the characteristics of good and bad qualities
when thinking about good and bad still means that
one fails to see the [true] quality [of transcen¬
dence] distinct from them [compare with 3.10: 28-
29,6.16: 10-11, 11.7: 8, 11.11: 16andB.G.7: 5].'
*: Patanjali formulates in his Yoga Sotras IF 30-
32, the restrictions and duties of the yoga adept as
follows: "Nonviolence, love of truth, non-stealing,
celibacy and the not striving for possessions to¬
gether constitute the renunciation \yama]. This is
the great universal vow valid independent of the
place, the time, the circumstance and one's birth.
Cleanliness, contentment, penance, consideration
64 Snmad Bhagavatam - The Story of the Fortunate One
and surrender to the person of God constitute the
regulation [niyama]."
Chapter 20
Trikanda Yoga: Bhakti Surpasses
Knowledge and Detachment
a
(1) Sri Uddhava said: 'The Vedic literature of
Your Lordship, oh Lotus-eyed One, that pays at¬
tention to the injunctions concerning actions and
prohibitions, deals about the good and bad sides of
karma [akarma and vikarma ]. (2) They also dis¬
cuss the differences within the varnasrama system
wherein the father may be of a higher [anuloma]
or a lower [pratiloma ] class than the mother, they
are about heaven and hell and expound on the sub¬
jects of having possessions, one's age, place and
time [see also 4.8: 54 and *]. (3) How can human
beings without Your prohibitive and regulatory
words concerning final beatitude, tell the differ¬
ence between virtue and vice [compare 11.19: 40-
45]? (4) The Vedic knowledge emanating from
You offers the forefathers, the gods as also the
human beings a superior eye upon the - not for
everyone that evident - meaning of life, what
would be the goal and how we may achieve. (5)
The difference between virtue and vice one can
see with the help of Your Vedic knowledge and
does not arise by itself, but the Vedas also nullify
such a difference and thus clearly confuse the is¬
sue....'
(6) The Supreme Lord said: 'The three ways of
yoga I described in My desire to grant human be¬
ings the perfection, are the path of philosophy
\jndna \, the path of work [karma] and the path of
devotion [bhakti]; there are no other means [of
elevation] whatsoever [see also B.G. contents and
trikanda ]. (7) For those who disgusted with frui-
tive labor [or sacrifices] forsake such activities,
there is the yoga of spiritual knowledge and for
those who have not turned themselves consciously
away and do feel for material happiness, there is
the path of karma-yoga. (8) When it happens that
in a person, who is neither averse nor very at¬
tached, faith awakens in My narrations and such,
the path of bhakti-yoga will bring perfection. (9)
For as long as one is not fed up [with one's mate¬
rial life] and no faith has awakened in My dis¬
courses and listening etc. [7.5: 23-24], one will
have to continue with one's fruitive labor [see also
1.2: 7, 11.5: 41]. (10) Someone will not go to
heaven nor to hell, oh Uddhava, if he holds on to
his prescribed duties without deviating and, free
from ulterior motives, is of worship with perform¬
ing sacrifices [see also B.G. 8: 16]. (11) When
one, existing in this world, free from sin is situated
in one's duties and is pure [in one's motives], one
obtains transcendental knowledge and possibly
My bhakti [compare 1.5: 23-31], (12) Just as the
residents of hell, even the residents of heaven de¬
sire for this planet earth that is so conducive to the
spiritual knowledge and devotional service that
prove themselves neither in hell nor in heaven.
(13) A wise human being should not strive for hell
or heaven, nor for this planet earth, for one be¬
comes bewildered when one enters a physical
body. (14) Even though [the body is] subject to
death, it brings the perfection of one's life purpose
within reach. Someone who knows this should
[therefore], before he dies, attentively endeavor
for transcendence. (15) Not being attached a bird
attains happiness after giving up the nest it made
in a tree that was cut down by some messengers of
death. (16) Knowing that with every day and night
one's life span is shortened [likewise], one is beset
with fear, free from attachment [though] one, with
the intelligence of transcendence being without
desires, attains perfect peace. (17) A person is the
killer of his own soul when he, in this well suited
boat of the so rarely attained but naturally ac¬
quired physical human body, does not cross over
the ocean of material existence, being propelled by
the favorable winds that 1 am and with the spiri¬
tual master as the captain. (18) When a yogi, dis¬
gusted with material endeavoring, being detached
is in full control of his senses, he has to concen¬
trate his mind to stabilize it with self-discipline.
(19) The mind being narrowed down to the spiri¬
tual platform should, when suddenly being drawn
away, carefully - according to the rules of the
game - be brought under the control of the self
[see also B.G. 6: 26], (20) When one conquers
one's breath and senses, one should not forget
what the actual purpose of the mind is. With one's
Canto 9 65
intelligence perfect in goodness,
it should always be led back un¬
der the supervision of the soul
[to be its servant, see B.G. 3:
42]. (21) This restraining of the
mind with the intimate confiden¬
tiality with which one also con¬
stantly observes a horse that one
wants to tame, is what is known
as the most supreme practice of
yoga [see also B.G. 6: 33-34],
(22) By analyzing how all the
different elements [and princi¬
ples of spiritual knowledge] co¬
here and are in conflict, how
they originate and how they are
lost, the mind should be kept
attentive until [spiritually] satis¬
fied. (23) The mind of someone
who, guided by the instructions
[of the spiritual master], being
disgusted got detached, will by
analysis of and meditation upon
what is perceived, give up its
false identification [with matter
and the body]. (24) The mind
must not be focussed on any
other practice than on the aus¬
terities and procedures of the
[eightfold] yoga method, on
logical analyses and spiritual
knowledge and on the exercises
of respect for My form [thus on
trikanda, threefold yoga:
karma-, jfiana- and bhakti-yoga].
(25) If a yogi out of negligence
commits a reprehensible deed,
he should burn away that sin by
means of the yoga method only; never at any time
he should try to do this in a different way [com¬
pare B.G. 1.5: 17, 4: 19, 9: 30]. (26) When each is
firmly grounded in his own position one speaks of
virtue, but because of the nature of karmic activi¬
ties one is impure in one's engagement. Driven by
desire to put an end to those [impurities or destabi¬
lizing] attachments, one consequently - by the rule
of virtue and vice - with this [by Me, then] arrives
at [the needed niyama ] regulations. (27-28) When
faith in my narrations and disgust with all karma
has awakened in someone, he [the atmancindi
bhakta ], despite his lack of ability to [fully] re¬
nounce, knows that his lusts are the root of his
misery. Therefore repenting the sense gratification
resulting in misery that he [nevertheless] also en¬
gages in, he should remain happy and worship Me
being resolute in that faith and conviction. (29) All
the lusts a sage has in his heart are destroyed when
his heart is firmly established in Me by constantly
worshiping Me in the bhakti-yoga as described
[see stita-prajha ]. (30) The knots in the heart are
66 Snmad Bhagavatam - The Story of the Fortunate One
cut, all misgivings are in shreds and the chain of
fruitive actions ends when one sees Me as the Su¬
preme Soul of All. (31) For a yogi who being con¬
nected in My devotional service fixed his mind on
Me, for that reason generally neither the path of
knowledge nor the path of detachment [from frui¬
tive activities] is the way to become happy in this
world. (32-33) That what is obtained by fruitive
action, penance, the cultivation of knowledge and
detachment, that what is achieved by mystical
yoga, charity, religious observances, auspicious
actions or other methods, My devotee easily
achieves in My bhakti when he somehow or other
desires heaven, final beatitude or My abode. (34)
Saintly persons of profound intelligence, devotees
fully dedicated to Me, never desire anything but
Me, I who grant them beatitude and freedom from
birth and death. (35) It is said that it is best not to
desire anything, so that with him who does not
seek any personal reward, who is fully independ¬
ent, the bhakti unto Me may arise that grants the
greatest happiness [see also 2.3: 10]. (36) With Me
the unfavorable qualities of the modes of nature
[like bewilderment, slowness and restlessness]
cannot [again] manifest themselves in pure devo¬
tees, because they, free from desire, are under all
circumstances stable in their consciousness. They
now belong to the ones who moved beyond what
can be understood with a materially motivated
intelligence [see also B.G. 9: 30].
(37) Those who follow these methods I have now
instructed, achieve the security of My abode in the
direct perception of that what is the Absolute
Truth.'
*: The vaidehakas consist of those born of a
sudra father and brahmana mother, the sutas are
those bom from a ksatriya father and a brahmana
mother or from a sudra father and ksatriya mother.
The murdhavasiktas are those born of a brahmana
father and ksatriya mother. Ambasthas are those
bom from a brahmana father and vaisya mother
[these often work in the healthcare business]. Kar-
ana indicates those born of a vaisya father and
sudra mother or of a ksatriya father and vaisya
mother.
Chapter 21
On Distinguishing between Good and
Bad
(1) The Supreme Lord said: 'They who give up
My paths of jhana, karma and bhakti, will, in the
cultivation of their lusts and fickle senses, keep
moving through the cycle of birth and death. (2)
When one manages to be steady in one's position
that is called virtue, while the opposite of that is
considered vice; this is the conclusion about these
two [see also B.G. 2: 16]. (3) What would be pure
or impure concerning the religion, what would be
vice or virtue in normal affairs and what would be
favorable or unfavorable for one's physical sur¬
vival are matters [of good and bad] one must
evaluate from the same category of elements, oh
sinless one [what is good for the body e.g. is not
necessarily good for the religion]. (4) This ap¬
proach of matters I put forward for the sake of
those who bear the burden of religious principles.
(5) Earth, water, fire, air and ether are the five ba¬
sic elements that, from Lord Brahma down to the
nonmoving creatures, constitute the bodies of the
living beings who are all connected in the Su¬
preme Soul. (6) Even though they consist of the
same elements and in that sense are equal, the Ve¬
das assign different names and forms to them in
service of their self-interest [see varnasrama].
(7) What would be the right and wrong considera¬
tions concerning the time, place, the things and so
on, is established by Me with the purpose of re¬
stricting materially motivated activities. (8)
Among all places, those places are impure where
there is no respect for the brahminical culture and
no spotted antelopes can be found, where there are
no saintly, cultured men even when there are spot¬
ted antelopes, where it is unclean like Klkata [a
place of low-class men, see mleccha and *] and
places where the earth is barren. (9) The time that
by its nature [solar position, lunar phase] or by its
objects [appointment by calendar and sundial] is
suitable for performing one's prescribed duties is
considered good and the time that impedes the
Canto 9 67
performance of one's duties or is unsuitable [night
time e.g. or times of different obligations] is con¬
sidered bad [see also B.G. 7: 8, 11.20: 26, kala and
kdlakilta **]. (10) The purity or impurity of a
thing [or of a substance] is determined [validated]
with the help of another thing, in respect of what
one says about it, by means of a ritual perform¬
ance [of purification], in respect of time or accord¬
ing to its relative magnitude [***]. (11) Whether it
[- viz. the quality of a thing -] imposes accordingly
a sinful [or pious] reaction upon a person depends
on that person's power or impotence, intelligence,
wealth, condition and place. (12) By a combina¬
tion of time, air, fire, earth and water or by each of
them separately [matters are purified like] grains,
things made of wood, clay and bone, thread, skins,
liquids and things won from fire. (13) When some¬
thing in touch with that what is impure removes a
bad smell or dirt and thus restores
the original nature of an object one
speaks of purification. (14) By bath¬
ing, charity and austerity a twice-
born soul who remembers Me
should perform activities in respect
of his age, his heroism, ritual purifi¬
cation and prescribed duties, in ac¬
cord with that what is pure, the
cleanliness of the [original] Self.
(15) The purification derived from a
mantra is a consequence of the cor¬
rect knowledge about it. The purifi¬
cation by a certain act is the conse¬
quence of one's dedication to Me.
Dharma [religiosity] prospers by
[the purity of] the six factors [as
mentioned: the place, the time, the
substance, the mantras, the doer and
the devotional act], whereas god¬
lessness [adharma] is produced by
the contrary.
(16) Sometimes though, a virtue
turns out to be a vice and a vice - by
providence [or Vedic instruction] -
turns out to be a virtue. Respecting
the regulative principles one is thus
faced with the fact that the distinc¬
tion between what is good and bad
is factually effaced by them [4*].
(17) The same performance of karma because of
which someone fell down is not the cause of an¬
other fall down. Someone who fell [in love e.g.]
does not fall any further; for such a one natural
attachment changes into a virtue. (18) Whatever
one desists from one is freed from - this is for hu¬
man beings the foundation of religious life [natu¬
ral pious living] that takes away the suffering, fear
and delusion. (19) When one presumes the objects
stimulating the senses to be good, a person will
develop attachment as a consequence, from that
attachment lust originates and because of that lust
[to enjoy at will] there is quarrel among people.
(20) Because of quarreling there is the anger that
is difficult to handle and because of anger there is
ignorance; and thus someone's broad conscious¬
ness is quickly overtaken by darkness [or nar¬
rowed consciousness]. (21) Oh saintly soul, a liv-
68 Snmad Bhagavatam - The Story of the Fortunate One
ing being bereft that way [of clear understanding]
becomes empty-headed so that, as a consequence
having fallen away from his goals in life, he - just
like dull matter - is as good as dead [compare B.G.
2: 62-63]. (22) Adhering to the sensual affair one,
vainly living the life of a tree, fails in knowing
oneself and others, so that one's breathing is noth¬
ing more than pumping air. (23) The awards prom¬
ised in the [ karma-kanda part of the] scriptures are
for man not the highest good; they are merely en¬
ticements to create a taste for the ultimate good
[upasana-kanda], similar to what one says to
make someone take a medicine. (24) From the
moment they are bom, mortals develop a mind of
attachment to their family, their vital functions and
the objects of their desire, because of which they
lose sight of the interest of their soul. (25) Why
would the intelligent ones [the Vedic authority]
encourage those, who on the path of danger blind
to their real interest in submission [to karmic ac¬
tions] land in darkness, to further engage in such
[attachments, also 5.5: 17]? (26) Some who thus
with a perverted intelligence do not understand the
purpose [of finding fulfillment in Krsna], speak in
[ karma-mTmamsd ] flowery language about [sacri¬
ficing for the sake of] material benefits; something
about which he who really knows the Vedas does
not speak [see also B.G. 2: 42-44]. (27) Those
who are lusty, miserly and greedy take the flowers
[of karmic sacrifices] for the fruit [of realization];
bewildered by the fire they suffocate from the
smoke and do not realize their position [their true
identity of being an individual soul instead of a
body]. (28) Armed with their expressions My dear,
they do not know Me who is seated within their
heart and from whom this universe generated that
is also Me. In their self-indulgence they are like
people staring into fog. (29-30) Not understanding
My confidential conclusion [see also 10.87 and
B.G. 9] they, absorbed in their sensuality, [as meat
eaters] are attached to the violence [against ani¬
mals] that may occur under conditions [in nature],
but certainly never is encouraged for sacrifices. In
reality they take pleasure in being violent against
the animals that [without necessity] were slaugh¬
tered for their sense gratification. With their ritual
worship of the gods, the forefathers and the lead¬
ing spirits, they are mischievous people. (31) In
their hearts they all - like business men investing
their wealth - imagine to achieve in a world as
pleasing as it sounds, but which is as unreal as a
dream. (32) Established in the mode of passion,
goodness or ignorance they worship the gods and
others headed by Indra who likewise delight in
passion, goodness and ignorance, but Me they do
not worship properly [thus, see also B.G. 9: 23 and
10: 24 & 25]. (33-34) [They think:] 'When we
worship the demigods with sacrifices here, we will
enjoy heaven, and when that has ended, turn back
to earth in wealth in a fine family.' With their
minds thus bewildered by the flowery words [of
the Vedas] they nevertheless, as proud and most
greedy men, are not attracted to My topics.
(35) The trikanda divided Vedas have the spiritual
understanding of the true self, the soul, as their
subject matter, but also the seers who esoterically
express themselves more indirectly [the 'other gu¬
rus'] are dear to Me. (36) The transcendental [Ve¬
dic] sound [the sabda-brahman ] manifesting itself
[at different levels] in the prana , the senses and
the mind [of the pure, self-realized, enlightened
person] is most difficult to understand; it is unlim¬
ited and as unfathomably deep as the ocean [see
also 11.12: 17-18]. (37) The groundless, change¬
less Absolute of endless potencies that I promote
[as My nature, see Omkara], is represented within
the living beings in the form of sound vibrations,
the way a lotus stalk is represented by a single
strand of fiber [see also 11.18: 32 and 6.13: 15].
(38-40) Just as a spider weaves its web from the
heart by its orifice, the breath of the Lord [the
prana ] from the ether is manifesting the sound
vibration through the mind in the form of the dif¬
ferent phonemes. Full of nectar comprising all the
shapes that branch out in thousands of directions,
the Master, decorated with consonants, vowels,
sibilants and semivowels, has expanded from the
syllable om. By the elaborated diversity of expres¬
sions and metrical arrangements - that each have
four more syllables -, He Himself creates and
withdraws again the vast, unlimited expanse [of
the Vedic manifestation of sound, see also B.G.
15: 15]. (41) For instance the metres Gayatrl,
Usnik and Anustup; Brhatl and Pankti as also
Tristup, JagatT, Aticchanda, Atyasti, Atijagatl and
Ativirat [have each in this order four more sylla¬
bles] . (42) The [confidential] heart of the matter of
Canto 9 69
what these literatures [karma-kanda] enjoin [to be
done], what they [ upasana-kanda] indicate [as
being the object of devotion], what aspects they
describe or what alternatives they \jnana-kanda\
thus offer [as philosophy], is in this world not
known by anyone else but Me [compare 11.20,
B.G. 4: 5, 7: 26, 10: 41]. (43) I am the One en¬
joined, I am the object of worship, 1 am the alter¬
native [the philosophical hypothesis] that is of¬
fered and the One who is explained away [5*].
The transcendental sound vibration of the Vedas
establishes Me as being their meaning and elabo¬
rately describes the material duality as the depart¬
ment of the bewildering energy one has to emas¬
culate to ultimately become happy.'
*: Sffla Madhvacarya quotes from the Skanda
Purana as follows: 'Religious persons should re¬
side within an eight-mile radius of rivers, oceans,
mountains, hermitages, forests, spiritual cities or
places where the salagrama-sTla [a black oval
river-stone suitable for worship] is found. All
other places should be considered kikata, or con¬
taminated. But if even in such contaminated places
black and spotted antelopes are found, one may
reside there as long as sinful persons are not also
present. Even if sinful persons are present, if the
civil power rests with respectable authorities, one
may remain. Similarly, one may dwell wherever
the Deity of Visnu is duly installed and worshi¬
ped.'
**: The parampara adds here: 'Political, social or
economic disturbances that obstruct the execution
of one's religious duties are considered inauspi¬
cious times.' Therefore the - form of, type of -
time with which one achieves the association of
the Supreme Lord or the Lord's pure devotee, is
the most auspicious time, whereas the form of
time which is politically, economically or socially
determined and with which one loses such asso¬
ciation, is most inauspicious. Religious timing - to
the sun and moon e.g. - is sat kala, or true timing
and proper conditioning, whereas humanly deter¬
mined timing is asat kala, or time conditioning by
false authority, a karma motivated time driven by
ulterior motives. Scientifically it concerns a bio¬
logical conflict at the level of the nervous system
between natural stimuli of time, like the regularity
of daylight, and the cultural stimuli of time that
oppose with linear and generalized concepts of
time like mean time and zone time. The time sense
of modern man is for this reason disturbed, he suf¬
fers psychological time, an unstable sense of time
which is fundamental to the cultural neurosis.
***: An example to illustrate this rather abstract
formulation is the clock: the clock is pure or im¬
pure relative to its object measured: the time of
nature as another 'thing' of time. This is called the
criterion of scientific validation or the determina¬
tion of the zero point of measurement. But also
speaking of it in a scientific lecture telling that the
mean of time, the clock deviating from nature, is
derived from and refers to nature itself through a
scientific formula that expresses the so called
equation of time, is a political way of sanctifying,
declaring the truth of, an obviously deviating
clock. Lurthermore there is also the religious ritual
that presents the cross of Jesus Christ for instance,
or the Mahamantra of Lord Caitanya, to the stan¬
dard of time on the clock in order to forgive the
sin of the pragmatical deviating from Krsna's na¬
ture of time and the scientific rationalization about
it. Next we can simply set the clock to the nature
of time, to the time of Krsna, to be true to the re¬
ligious insight [see f.c.o.]. And finally, realizing
that the confidentiality of Krsna's time cannot be
imposed politically, there is the purity to the rela¬
tive magnitude, as this verse states, that with the
modem complexity of time awareness can be re¬
spected with a dual display of time offered by
some clocks or else with two clocks combined:
one display set to nature and one to the politics of
pragmatical timekeeping. Thus we can by this
verse tolerate the impurity of profit motivated
karmic time manipulations and still manage with
purity as devotees [Prabhupada who on the one
hand demanded punctuality, requested his devo¬
tees to further study the subject of time. 'All days
and hours are the same to me. I leave that matter
to you', he confided in 'A Transcendental Diary'
by Hari Sauri Dasa],
4*: The parampara gives an example: 'Someone
who abandons one’s wife and children is certainly
irresponsible and thoughtless. If one takes san-
70 Snmad Bhagavatam - The Story of the Fortunate One
nyasa, however, and remains fixed on a higher
spiritual platform, he is considered to be a most
saintly person. Piety and sin therefore depend
upon particular circumstances and are at times
difficult to distinguish.' According to Srlla Madh-
vacarya, persons above the age of fourteen are
considered capable of distinguishing between
good and bad and are thus responsible for their
pious and sinful activities.
5*: This 'explaining away' of Him as an absolute
norm is associated with the relationship between
form and content. In bhakti one is faced with His
form, the form of the deary a and the form of the
other devotees as the entrance gate giving access
to the Vedic knowledge. Once having passed that
gate on one's way inside, the gate for which the
Lord stands with His form is of a lesser impor¬
tance than the content taken care of by jndna.
When one has accessed the content, the form is
just as obsolete as the package of a product is
when one wants to use it after being bought. But
Lord Krsna is of course just as well the form as
the content. In that sense one rather finds Him on
one's way inside. The explaining away pertains to
the form thus. Thus is the necessity demonstrated
of the trikanda threefoldness of yoga: karma-yoga
constitutes the way, bhakti-yoga constitutes the
shop and jndna-yoga shows the contents of spiri¬
tual realization to procure there.
Chapter 22
Prakrti and Purusa: Nature and the En¬
joy er
(1-3) Sri Uddhava said: 'Oh Lord of the Universe,
how many basic elements of creation [ tattvas ]
have been enumerated by the seers? Oh Master, I
heard You speak about the twenty-eight basic ele¬
ments of this world [see also 11.19: 14]. Some say
there are twenty-six, others speak of twenty-five or
twenty-seven, some speak of nine, some of four
and others of eleven elements, while others speak
of sixteen, seventeen or thirteen elements. Oh
Eternal Supreme One, could You please explain to
us what the sages who so differently express
themselves with the calculations of their divisions
have in mind with them?'
(4) The Supreme Lord said: 'With them [those
elements] present everywhere the brahmins speak
the way it suits them, after all, what would there
for those who lifted up [the veil of] My maya, be
difficult to say? (5) 'It is not the way you say it, it
is the way I say it': this is what my unsurpassable
[bewildering] energies do to those who argue
about causes [see darsanas and 6.4: 31], (6) Be¬
cause My energies are interacting, differences of
opinion arise among the ones who talk about this
subject [of causation], but when one finds peace in
the control over one's senses the controversy sub¬
sides and the arguing stops [one attains the true
nature of the Supreme Spirit, atmatattva ]. (7) Be¬
cause the various [subtle and gross] elements mu¬
tually pervade one another, oh best among men, a
speaker wants to give a fitting description with an
enumeration of causes and consequences. (8) With
each of those divisions any single element refers
to the other elements; whether it is there as a cause
or an effect, when you see one element [like the
ether] you also see all the other elements that ele¬
ment is part of [*]. (9) Discrimination as heard
from the mouth of anyone who wants to reflect
upon cause and effect, we accept [as authorita¬
tive] , when that distinction originated from consis¬
tent reasoning. (10) A person is stuck to eternal
ignorance and cannot all by himself figure out
what the process of self-realization entails. That
knowledge is derived from someone else familiar
with the Absolute Truth [compare 11.21: 10]. (11)
In this knowledge concerning the good quality of
material nature, there is not the slightest difference
between the purusa - the Supreme Being, the Soul,
the actual person - and Isvara the Lord. To sup¬
pose that it would be otherwise is a useless fig¬
ment [see B.G. 18: 20 and 9: 15 and **]. (12) The
modes of goodness, passion and ignorance as the
causes of [respectively] maintenance, creation and
destruction, constitute material nature [prakrti] but
[do] not [control] the soul [see also B.G. 3: 27].
(13) In this world the mode of goodness is of
knowledge [light], the mode of passion is of frui-
tive labor [karma] and the mode of ignorance is of
a lack of wisdom. The interaction of the modes is
called Time and that what is there by nature, the
Canto 9 71
natural propensity [svabhava], constitutes the
thread [the mahat-tattva is the sutra, see also
11.12: 19-21],
(14) The actual person [purusa], material nature
[prakrti], the intelligent witnessing [ mahat-tattva ],
the identification with the form [ahankara], ether,
air, fire, water and earth are thus the nine elements
of creation I referred to [in verse 1], (15) Hearing,
touching, seeing, smelling and tasting are the five
[senses] by which one acquires knowledge; the
speech organ, the hands, the genitals, the anus and
the legs constitute their operation, oh dear one,
and the mind is there for both of them. (16)
Sounds, tactile qualities, tastes, fragrances, and
forms [or colors] are the categories of the sense
objects [see visaya ] and speech, manufacturing,
excretion [by anus and genitals] and locomotion
are the functions covered by them. (17) In the be¬
ginning of creation the purusa uninvolved wit¬
nesses the material nature of this universe, the
universe that by the operation of sattva and the
other modes assumes the forms of the gross mani¬
festations and subtler causes [see also 2.10: 10].
(18) All the elements of the 'great principle' [the
mahat-tattva ] and what belongs to it, received
their potencies from the glance of the Lord, un¬
dergo transformation and create, amalgamated by
the power of nature, the egg of the universe [see
also 2.5: 35, 3.20: 14-15, 3.26: 51-53, 3.32: 29,
5.26: 38, 11.6: 16]. (19) With the five physical
elements beginning with the ether on the one hand
and the individual knower [the jTva] with the Su¬
preme Soul [the Paramatma] on the other hand,
we speak of seven constituent elements as the
foundation from which the body, the senses and
the life air [are produced]. (20) Departing from six
elements one speaks of the Transcendental Person
as the sixth element conjoined with the five mate¬
rial elements He first projected as His creation and
thereupon entered. (21) When one speaks of four
72 Snmad Bhagavatam - The Story of the Fortunate One
elements, fire, water and earth arise from the
Original Self; from these elements this cosmos
originated, the birth place of all material products.
(22) Counting seventeen there is the consideration
of the five gross elements, the five senses and their
five objects together with the one mind and the
soul as the seventeenth element. (23) The same
way counting sixteen elements the soul is identi¬
fied with the mind. With thirteen elements one has
the five gross elements, the five senses, the mind
and the [individual and supreme] soul. (24) Count¬
ing eleven elements one speaks of the soul, the
gross elements and the senses. With the eight natu¬
ral elements [the five gross ones, mind, intelli¬
gence and false ego] and the purusa, the Original
Person, one thereupon has nine. (25) In this way
the various divisions of the tattva elements have
been contrived by the seers, all logically being
supported by rational arguments; with the sages
there is no lack of clarity.'
A
(26) Sri Uddhava said: 'Because both nature and
the enjoyer [prakrti and purusa ], despite being
constitutionally different, cover one another, oh
Krsna, there seems to be no difference between the
two: one sees the soul within nature and nature
within the soul [see also B.G. 18: 16]. (27) Please,
oh Lotus eyed One, All-knowing and Very Expert
in Reasoning, cut down with Your words the great
doubt in my heart. (28) The living beings receive
from You the knowledge that by the potency of
Your outer illusion is stolen away [again]. Only
You understand the real nature of Your illusory
power and no one else [see also B.G. 15: 15].'
(29) The Supreme Lord said: 'Prakrti and purusa
[nature and the enjoyer] are completely different,
oh best of all persons. This creation [prakrti ] is
subjected to transformation because of the interac¬
tion of the gunas. (30) My dear, the deluding en¬
ergy consisting of the three modes establishes by
those modes a diversity of combinations and men¬
talities. This changeable nature based upon the
gunas is of three kinds, one is called adhyatma,
the next adhidaiva and another adhibhuta [see
also klesas and 1.17: 19]. (31) In this world one's
sight | adhyatma ], that what one sees [ adhibhuta ]
and the light upon it | adhidaiva |, create each
other's perfection with the sun independently in
the sky. [So too] the [Super]soul, the original
cause separate from these three aspects, by its own
conscious experience acts as the perfection of all
that was achieved. (32) Next to the eyes the same
[trinity] applies to the sense of touch and what one
feels with it, to the ear and what one hears, to the
tongue and its occupation, to the nose with what is
smelled and to one's consciousness together with
its attributes. (33) The agitation of the modes takes
place on the basis of the primal ether and leads to
changes [or pradhana constitutes the cause of the
time phenomena]. The principle of the intellect
[the mahat-tattva, see also ***] therefore gives
rise to a false I-awareness that is the cause of three
different types of bewilderment: emotion
[vaikarika] , ignorance | tamasa ] and sensual pleas¬
ure [aindriya] . (34) Lacking the full knowledge of
the Supersoul one says things like 'this is real and
that is not real' with the focus of discussion on
material dualities. Although useless such [specula¬
tions] will not cease for as long as persons have
turned their attention away from Me, their true
abode.'
A
(35-36) Sri Uddhava said: 'How do those souls
whose minds are diverted from You by the fruitive
activities they perform, oh Master, accept and give
up higher and lower material bodies? Please
Govinda explain to me what by those who are not
so spiritual is not understood because they, pre¬
dominantly knowing this world, were cheated.'
(37) The Supreme Lord said: 'The mind of people
that is shaped by their fruitive labor, is bound to
the five senses. Traveling from one world to the
next, the soul, that has a separate existence, fol¬
lows that mind [see also linga, vasana and B.G. 2:
22], (38) The mind that depending its karma al¬
ways contemplates, rises because of what is seen
or heard about through the senses, but inert [when
dying away from the sense objects] the remem¬
brance [of that life] is thereupon lost. (39) This
total forgetfulness of the living entity in which it
does not remember a self that for this or that rea¬
son was absorbed in the objects of the senses, is
what one calls death. (40) Oh man of charity, what
one calls birth is when a person completely identi¬
fies himself with the body he assumed, just like
Canto 9 73
what one does in a dream or when one has a fan¬
tasy. (41) And just as one in a dream or fantasy has
no remembrance of a previous dream or fantasy,
one also does not think of having had a previous
existence [*4 en B.G. 4: 5]. (42) Because of the
creation of this sense refuge, this body, a threefold
notion [of being of a high, middle or low class
birth] appears concerning the form assumed. This
leads the person to [believe in] an outer duality
also found inside, like giving birth to bad off¬
spring. (43) My best one, created bodies con¬
stantly find and lose their existence as a conse¬
quence of Time, the imperceptible, subtle energy
of which one does not notice. (44) Just like the
flame of a candle, the stream of a river and the
fruits of a tree, the lifespan, the circumstances and
such of all created beings are determined by it.
(45) One has it wrong when one says 'this light is
the same as this lamp' and 'this flow of water is the
same as this river'. The same way it is wrong to
say that 'this human [body] is the same as this per¬
son'. It is a way of reasoning by which men are
wasting their lives [see also 6.16: 58, 7.6: 1-2]!
(46) Actually this person does not take birth from
the seed of his own activities, nor does he die. He
is immortal and was only joined [with this body]
because of illusion, just like fire in firewood [See
B.G. 2: 24], (47) Impregnation, gestation, birth,
infancy, childhood, youth, middle age, old age and
death are the nine stages of the body. (48) These
superior or inferior physical conditions - that one
owes to one's own motives [of karmic rebirth] -, a
soul accepts as his own because of being bound to
the modes, but sometimes he [by the grace of the
Lord with due effort in yoga] manages to distance
himself from them. (49) From the birth of one's
offspring and death of one's forefathers one may
conclude to the truth [of one's own life]. He who
properly understands the characteristics of this
duality [and thus knows he is the continuing soul]
74 Snmad Bhagavatam - The Story of the Fortunate One
is no longer subject to this generation and destruc¬
tion of things. (50) Someone knowing about the
seed and maturity of a tree, is the witness distinct
from the birth and death of that tree. In the same
way one is the witness separate from the [birth and
death of] the physical body. (51) An unintelligent
person who fails to distinguish between soul and
matter and in touch with matter takes the external
world for the real thing, lands completely bewil¬
dered in the cycle of birth and death [see also B.G.
9: 21-22 and 1.7: 5]. (52) Wandering around be¬
cause of his karma he, when he follows the mode
of goodness, will go to the sages and the gods.
Following the lead of passion he will move among
the common people or fall into the [demoniac]
grip of darkness, and by the mode of ignorance he
will find himself among the ghosts and spirits or
reach the animal kingdom [see also B.G. 6: 41-42,
9: 25; 17: 4]. (53) Observing dancing and singing
persons one tends to imitate them. The same way
one is, despite [as a silent witness] not being en¬
gaged, inclined towards a material intelligence
when one is faced with the qualities of matter [see
also 11.21: 19-21]. (54-55) Just as trees seem to
move seen in water that moves and the world
seems to spin when one's eyes are spinning
around, one's mental impressions of experienced
sense objects are neither real. Just like the things
one sees in a dream are but figments of one's
imagination, also the soul's image of a life of birth
and death is but a phantom. (56) For someone
meditating the objects of the senses, material life
will not stop despite being an illusory affair, just
like the occurrence of unpleasant things in a dream
[may repeat itself *5]. (57) Therefore Uddhava, do
not delight in the sense objects that play games
with the senses. Just see how one, based upon the
illusion of the material duality risen within the
self, fails to realize the soul. (58-59) When one is
insulted, neglected, ridiculed or envied by bad
people, or else chastised, held captive or deprived
of one's means of livelihood, or when one is re¬
peatedly spat or urinated upon by ignorant people,
someone desiring the Supreme who thus being
shaken is having difficulties, should save himself
by resorting to his essence [see also 5.5: 30].'
A
(60) Sri Uddhava said: 'How do I learn this?
Please, oh Best of All Speakers, tell us that. (61)
The offenses of ignorant people against oneself is
what I find most difficult to tolerate. Even for
scholars it is difficult, oh Soul of the Universe.
Except for those who fixed in Your dharma in
peace reside at Your lotus feet, material nature no
doubt constitutes the greatest burden.'
*: Two examples: A pot is part of the element
earth and earth is part of a pot. All matter is part
of the ether [substantial space] and ether is part of
all the elements.
**: The parampara adds here: 'Sri Caitanya
Mahaprabhu described the actual situation as
acintya-bhedabheda-tattva - the supreme control¬
ler and the controlled living entities are simultane¬
ously one and different. In the material mode of
goodness the oneness is perceived. As one pro¬
ceeds further, to the stage of visuddha-sattva, or
purified spiritual goodness, one finds spiritual va¬
riety within the qualitative oneness, completing
one's knowledge of the Absolute Truth 1 [see also
siddhanta\.
***: To differentiate the basic terms used in this
chapter: Prakrti is the material nature with its liv¬
ing beings and gunas, pradhana is the primordial,
undifferentiated state of matter without the spe¬
cific creatures and gunas and the mahat-tattva is
the totality of the greater reality of it all, also
known as the principle of intellect or the cosmic
intelligence. The purusa is the original person who
is the enjoyer: the Lord and the living beings who
are the same in quality.
*4: According to the well-known exception that
confirms the rule says Srlla Visvanatha CakravartI
Thakura here that by the mystic power of jati-
smara one may remember one's previous body.
Patanjali in the Yoga Sutra III.18 says: 'Impres¬
sions which, carried along in the self, surface, give
insight in previous states of life'.
*5: The classical philosophical stance defended
here is: 'When one has a body one is a soul, when
one is a body one is a pig', where the pig is here
the fallen soul returning time and again to a mate¬
rialistic life.
Canto 9 75
Chapter 23
Forbearance: the Song of the AvantI
Brahmana
(I) The son of Vyasa said: 'After Uddhava, the
greatest of the devotees, had said this to Him, the
chief of the Dasarhas whose heroism is so worthy
to be discussed, He praised His servant for his
words and replied. (2) The Supreme Lord said:
'Oh disciple of Brhaspati, in this world there is
virtually no pious soul capable of keeping his
mind in check after being disturbed by the insult¬
ing words of an uncivilized person. (3) A person is
not as much hurt when pierced by arrows through
a sensitive part of his body, as by the painful ar¬
rows of the harsh words of uncivilized people get¬
ting lodged in his heart. (4) In this regard
Uddhava, a most pious story is told. Please listen
carefully, I shall describe it to you. (5) It was re¬
lated by a mendicant who, upon being insulted by
bad people, kept his composure reminding himself
that it happened as a consequence of his past
deeds. (6) In AvantI [in the district of Malwa]
there once lived a certain brahmin, very rich with
many opulences, who earned his livelihood doing
business; but he was a miserly person, full of lust,
greed and very prone to anger [see also B.G. 2:
49]. (7) He had no respect for his relatives and
guests, not even in words, nor catered he, devoid
of religiosity, at the right time to his own needs.
(8) His sons, in-laws, his wife, daughters and ser¬
vants turned against the miser with his bad charac¬
ter and in disgust withheld their affection. (9) Thus
lacking in dharma as well as pleasure, the live
claimants of sacrifice [the deities, see panca-
bhaga ] became angry with that obsessive treasurer
who failed for both the worlds [this and the next].
(10) By his neglect of them he lost all his credit,
oh magnanimous one, and all the wealth for which
he so painstakingly had troubled himself was lost.
(II) Oh Uddhava, a part of the wealth of this so-
called brahmin was seized by his relatives, some
by thieves, some by providence, some by time,
some by common people and some by higher
authorities [see also 10.49: 22], (12) When he had
lost his property, in him, who devoid of religiosity
and pleasure was neglected by his kin, arose a
hard to endure anxiety. (13) Thus ruminating he,
choked with tears, for a long time lamented in pain
over his lost riches, whereupon a great feeling of
disgust for worldly affairs came over him.
(14) He then said to himself: 'Alas, how painful to
trouble myself that much with all this toiling for
money that brought me neither pleasure, nor
served the dharmic purpose. (15) In general the
wealth of misers never ever results in any happi¬
ness: in this life it leads to self-torment and when
they die they end up in hell with it. (16) However
pure the reputation of the famous may be or how¬
ever praiseworthy the qualities of the virtuous are,
it is all destroyed with a little greed, just like what
white leprosy [vitiligo] does with an enchanting,
physical beauty. (17) In the building up, realizing,
increasing, protecting, spending, losing of and re¬
joicing with capital, man must toil, fear, worry and
live with uncertainty. (18-19) Theft, violence, lies,
duplicity, lust, anger, perplexity, pride, discord,
enmity, lack of faith, competition and [the three]
dangers [of intoxication, promiscuity and gam¬
bling, see also 1.17: 24] are the fifteen unwanted
things known by man as the consequence of fos¬
tering riches. He who desires the ultimate benefit
in life should therefore keep the undesirable, that
poses as wealth, at a great distance. (20) One's
brothers, wife, parents and friends who are unified
in love, all, from one moment to the next, turn into
enemies over a single penny. (21) For the smallest
amount of money they agitated give in to anger,
very quickly, as an adversary out for destruction,
forget their goodwill and turn you down in the
wink of an eye. (22) They who do not appreciate it
as a human being to have achieved a birth the im¬
mortals pray for with next to that [even] a superior
second birth, destroy their self-interest and head
for an unfavorable destination [see also B.G. 16:
19-20], (23) What person who achieved this hu¬
man life, this gateway to heaven and liberation,
would attach to property, a realm of meaningless¬
ness where he is subject to death? (24) When one
does not share with the ones who deserve a share -
the greater family of the gods, the seers, the fore¬
fathers, one's relatives, the living entities and one¬
self - one falls down like a money minded Yaksa.
76 Snmad Bhagavatam - The Story of the Fortunate One
(25) What can one do as an old man when one,
maddened by one's youth, strength and wealth -
the means by which a smart man settles for his
perfection - has wasted one's life endeavoring for
money [see B.G. 3: 35]? (26) How does [even] a
man of intelligence fall victim to a never ending,
vain pursuit of wealth? All the world is most be¬
wildered enchanted by some kind of inescapable
illusory power! (27) What is the use of the goods
or they who provide them, or what would be the
use of the objects of desire or the people who try
to satisfy you? Or, differently stated, of what use
is it for someone in the grip of death to be engaged
in fruitive activities that only lead to yet another
birth? (28) The Supreme Lord, the Supreme Per¬
sonality who comprises all the gods and who, sat¬
isfied with me, led me to this condition of detach¬
ment, constitutes the boat for the soul [to cross the
material ocean. See also 11.17: 44]. (29) With the
time remaining [in my life] I will, free from con¬
fusion about the complete of my self-interest, re¬
strict my body to the minimum and find perfect
peace within my self [see also 2.2: 3, 7.12: 6], (30)
May the gods, the controllers of the three worlds
with this be pleased with me. Was it not
Khatvanga who achieved the spiritual abode in a
single moment?'
(31) The Supreme Lord said: 'Thus making up his
mind, the most pious brahmin from AvantI untied
the knots [of desire] in his heart and became a
peaceful, silent mendicant. (32) He wandered this
world alone and inconspicuous, and entered, with
his self, senses and vital air under control [see tri-
danda \, its cities and villages to subsist on charity.
(33) Seeing him as an old, dirty beggar, low-class
people dishonored him with many an insult, oh
blessed soul. (34) Some stole away his triple staff,
his begging bowl, his water pot and his seat, while
others took his prayer beads and his torn rags.
Showing them to him they offered them back and
then took them again away from the sage. (35)
When he at the river shore wanted to enjoy his
share of the food he had acquired by begging, the
x 4
ON
'j m, • w
i ;r
r 4
Wf
Canto 9 77
grave sinners urinated upon it and spat on his
head. (36) He who after his vow of silence did not
speak, they would challenge to speak beating him
when he kept silent. Some shouted: 'This one is a
thief while others said: 'Tie him up, bind him!' and
bound him in ropes. (37) Some taunted him with
disrespect like: 'This one is a religious hypocrite, a
cheater who lost his wealth, was thrown out by his
family and has now taken to this profession.' (38-
39) 'See how this person who in his silence pur¬
sues his goal as powerful and steadfast as the king
of the mountains, is as firmly determined as a [de¬
ceptive] heron.' Some ridiculed him speaking thus,
while others passed foul air and, binding him in
chains, kept the brahmin captive like a pet animal.
(40) Thus subjected to [the three types of] imposi¬
tions as caused by other living beings, by higher
powers and by his own nature [see klesa], he un¬
derstood that whatever came his way befell him
because of fate. (41) Being insulted by lowly peo¬
ple trying to get the better of him he, fixed in
goodness keeping firm to his duty, sang the fol¬
lowing song [see also B.G. 18: 33],
(42) The brahmin said: 'These people are not the
cause of my happiness or distress, nor can I blame
the demigods, my body, the planets, my karma or
the time. It is, according to the standard authorities
[the sruti ] nothing but the mind that causes some¬
one to rotate in the cycle of material life. (43) The
mind acquiring the qualities of the modes becomes
very strong because of them and thus gives rise to
the different sorts of white [good], red [passionate]
and black [ignorant] activities that lead to the con¬
ditions [the societal classes] corresponding to
those colors. (44) The uninvolved Supersoul of
transcendental enlightenment as a friend exists
along with - and perceives - the struggling mind,
that, with the image of the world it carries, em¬
braces the objects of desire. It is in the engage¬
ment with the modes of nature that the individual
soul [bewildered by that mind] gets entangled in
attachment [see also B.G. 3.42-43]. (45) Charity,
one's prescribed duty, niyama, yama, and listening
[to the scripture], pious works and the purification
by vows all entail the subduing of the mind and
have as their aim the absorption of the mind
[samadhi] that constitutes the supreme [self-
realization] of yoga. (46) What would be the use
of caritative rituals and such for someone whose
mind has been pacified by perfectly being ab¬
sorbed [in Him]? Or, why would one in addition,
occupy oneself with these processes of distribution
and such when one has lost one's way with a mind
not under control? (47) Other gods [and the senses
they represent] have always fallen under the con¬
trol of the mind that itself never allows the control
of anything [or anyone] else. He constitutes a fear¬
some god stronger than the strongest and the One
who [in the form of His mantras] can bring him
under control, is therefore the God of gods [see
also B.G. 6: 35-36, *]. (48) When one [being
worldly engaged] fails to subdue that difficult to
conquer enemy [see B.G. 6: 6] tormenting and
attacking because of its unmanageable urges, some
therefore being utterly bewildered create useless
quarrels and are thus with the mortals in this world
friends, neuters and rivals. (49) People whose en¬
tire mind is seized by their body, think in terms of
'T and 'mine' and are thus blinded in their intelli¬
gence. Because of this difficult to defeat illusion
of 'this I am' and 'that is someone else', they wan¬
der around in darkness. (50) When you say that
[ adhibhautika ] another human being is the cause
of your happiness or distress, you may wonder
what this means for the soul; happiness and dis¬
tress [thus seen] belong to the earth [and not to the
soul who finds happiness by self-realization]. With
whom can you be angry about the pain when your
tongue happens to be bitten by your own teeth?
(51) When you [adhidaivika] say that the gods are
responsible for your suffering, then how would
that relate to your soul? That suffering pertains to
the changeable nature [of the senses and their rul¬
ers, the soul stands apart from]. With whom
should you be angry when one limb of your body
hurts another limb? (52) When you say that the
soul itself [ adhyatmika ] would be the cause of
your happiness and distress, such a difference
would be part of your own nature. But how can
one when there is only the soul and nothing out¬
side - neither happiness nor distress - blame any¬
one? That difference after all would be unreal then
[see B.G. 2: 14]. (53) If the planets would be the
cause of one's happiness and distress, how would
that relate to the soul who is unborn? The heav¬
enly bodies relate to that what is born. A planet is
only troubled by other planets so they [the astrolo-
78 Snmad Bhagavatam - The Story of the Fortunate One
gers] say, so with whom should the living being
distinguished from his body [and his planetary
positions] be angry then? (54) If you assume
karma to be the cause of your happiness and dis¬
tress, what does that karma then mean to your
soul? Certain is that with the animating person on
the one hand and this animated body endowed
with consciousness [that on itself is] not alive on
the other hand, neither of both constitute the root
cause of your karma. What is there left to be upset
about then? (55) And if we say that time would be
the cause of our happiness and distress, where do
we find the soul in that notion? The soul is not
equal to the time, the way fire is not equal to its
heat and snow is not equal to [cold]. With whom
must one be angry when there is no duality in the
transcendental position [see also B.G. 18: 16 and
time quotes]? (56) For him, [the spiritual soul]
superior in transcendence, there is not from any¬
one, from whatever side or in any way the influ¬
ence of the duality [of happiness and distress], the
influence of the world of opposites, as can be seen
with the arising false ego [of the mind being
seized] that shapes one's material existence. He
who awakens to this intelligence has nothing to
fear from the material creation [with all her living
beings]. (57) By the worship of Mukunda's feet I
will cross over the difficult to defeat ocean of ma¬
terial nescience. I am certain of this because of the
foregoing great seers [or acaryas ] who were
firmly fixed in the worship of the Supreme Soul
[see also B.G. 6: 1-2].'
(58) The Supreme Lord said: 'While he had lost
his wealth and gotten detached, while he had left
his home and free from moroseness traveled the
earth, the sage, despite being insulted by rascals,
did not forsake his duties and spoke this song. (59)
There is no other cause of happiness and grief than
the bewilderment of someone's mind that in mate¬
rial life out of ignorance created its friends, neu¬
ters and enemies [see also 10.32: 17-22, B.G. 9:
29]. (60) Therefore My best, bring in every respect
with an intelligence absorbed in Me the mind un¬
der control and [attain] thus being connected the
essence of the science of yoga [see also Sri Sri
Siksastaka verse 1]. (61) Whoever with full atten¬
tion meditates on, makes others listen or listens
himself to this [song] based upon the knowledge
of the Absolute as sung by the mendicant, will for
certain never [again] be overwhelmed by the du¬
alities [of happiness and grief].'
*: Some think that the essence of yoga is to stop
the mind all together, but Krsna stresses in this
chapter clearly that it is about the control, not the
stopping. That stopping is an impersonalist
mayavada buddhist technique to concentrate on
one's essence and constitutes a willfully created
illusion [see Buddhism], Saying neti-neti like
Prahlada e.g. the mind will indeed concentrate on
the essence which exactly will boost the mind in
that direction. So with the stopping of its worldly
engagement, the real engagement of the mind in
prayers and philosophy begins. Not going for the
siddhis, the mystical perfections, the mind must
thus be engaged for the Fortunate One, for Krsna,
by means of concentration on His names, mantras
and stories. By sravanam, kirtanam etc. one has to
learn to listen, sing and follow according to the
scripture, the guru and the co-believers. The first
two yoga sutras 1.1 & 2 at ha yoganusanamam,
yogah citta vrtti nirodah, should be translated with
'as the lesson of yoga, now curb the rumination of
the mind about worldly things' and not with 'your
yoga lesson now is to stop the mind from work¬
ing'. Of course one has to use one's mind, in obe¬
dience to the Holy Spirit, to the voice of God; the
mind is after all an aspect of the divine ruled by
Aniruddha in the catur vyuha (see also vrtti and
siddhi).
Chapter 24
Analytic Knowledge, Sankhya, Summa¬
rized
(1) The Supreme Lord said: 'I shall now discuss
with you the analytic knowledge as established by
the classical authorities. Knowing this a person
can immediately give up the bewilderment based
upon the material duality. (2) In the first age of
dutifulness [Krta], in the beginning when there
were [only] persons expert in [spiritual] discrimi¬
nation, as also before that time [during the period
Canto 9 79
of annihilation], the Knower was simply one and
the same as the [universe] known [see also 11.22:
29], (3) That One Great Undifferentiated Truth
inaccessible to speech and mind [Brahman],
turned into the twofold of material nature on the
one hand and the enjoyment [of the enjoyer of that
result] on the other hand [see 11.22]. (4) One es¬
sential half, material nature [prakrti ] is she [the
'mother'], who is of a dualistic nature, while he,
the other entity, the knower, is called the purusa
[the enjoying person or male principle]. (5) By My
agitation of material nature [in the form of time, of
Kala], the modes of tamas, rajas and sattva [the
gunas] have manifested in order to fulfill the de¬
sires of the living entity. (6) From them the thread
[the activating principle of the sutra ] arose, to¬
gether with the principle of intelligence [mahat].
From the transformation of mahat came about the
false ego [the ahankara of the purusa who identi¬
fies with the object of perception] that is the cause
of bewilderment. (7) That 1-awareness is thus of
the three \guna\ categories and [accordingly
makes] with clarity, emotion and ignorance [alter¬
nately use of] the sense objects [ tanmatra ], the
senses \indriyas] and the mind | man as \ . Thus it
[the identified self] constitutes the cause of under¬
standing and not understanding [the so-called con¬
scious and unconscious], (8) The darkness of the
false ego gave rise to the subtle sensations of gross
matter, its emotion awakened the senses and the
clarity of the identified self called for the eleven
gods [see deva\. (9) Because all the elements
combined to function under My influence they
brought the egg of the universe into being that
serves as My supreme residence [see from 11.22:
18],
(10) I appeared [as Narayana] in the egg that was
situated in the water of the causal ocean and from
My navel a lotus arose that is known as the uni¬
verse. On that lotus the self-bom one found his
existence [Brahma, see 3.8], (11) He, the soul of
the universe endowed with passion, created from
his penance by My mercy the three different
worlds called earth, the atmosphere and heaven
[bhuh, bhuvah and svaha], as also its rulers [see
Gayatrl and I oka \. (12) Heaven became the resi¬
dence of the demigods, the atmosphere the home
of the ghostly spirits, the earthly places offered the
humans and other living beings shelter and the
place beyond these three is there for the Siddhas,
the ones of perfection [Siddhaloka]. (13) The
places of the underworld were by the master cre¬
ated as the residence for all asuras ['unenlightened
80 Snmad Bhagavatam - The Story of the Fortunate One
souls' or demons] and those perfect in their ego
[the 'snakes', the Nagas]. All the destinations of
the three worlds thus owe their existence to the
fruitive activities proper to the modes [see B.G. 4:
17, 10.1: 42-43]. (14) By penance, yoga and by
forsaking [in scinnyasa ] one is of the spotless des¬
tinations of mahar, janas, tapas and satya, but My
destination [Vaikuntha] is reached by performing
devotional service. (15) As arranged by Me, the
Supporter, the Soul [the energy] of Time, one rises
up from or drowns in the mighty stream of the
modes of this world in which one is bound to per¬
forming fruitive labor. (16) Whatever the small,
the big, the thin and the thick of manifestation, is
all brought about by the combination of material
nature and its enjoyer [see also B.G. 18: 16], (17)
That what constitutes the cause of something -
common matters like things of gold and things of
clay - is there in the beginning, during the life as
also in the end of that what was produced and is
subject to transformation [and is thus illusory as
for its form, compare 6.16: 22, 10.87: 15, 11.22:
8], (18) Something that serves as a previous ingre¬
dient of a thing that - as something different - con¬
stitutes a change of form of that ingredient, is
called the true of something provided it is present
from the beginning to the end [compare B.G. 2:
13,2: 16]. (19) Material nature [prakrti ] the foun¬
dation of which is constituted by the causal [trans¬
formed] ingredient of the Supreme Person [the
purusa], together with that what is the agitating
agent, viz. Time [kala], makes up the threefold of
the Absolute Truth [Brahman] that I am. (20) For
as long as I look after it, the grand creation will
perpetually, for the sake of the variegatedness of
its qualities, generation after generation continue
to exist until its dissolution [see also B.G. 3: 24],
(21) When the form of the universe that is per¬
vaded by Me has manifested the planetary variety
of its time periods [of creation, maintenance and
decay], this variety with its different worlds [los¬
ing its synergy] arrives at [a dissolution into] its
five composing gross elements [see yugas, man-
vantaras, and B.G. 11: 13]. (22-27) The mortal
frame [at the time of annihilation] will merge with
the food, the food with the grains, the grains with
the earth and the earth with the fragrance. Fra¬
grance becomes merged with the water, the water
with its quality of taste, the taste with the fire and
the fire with the form. Form merges with air, air
merges with touch and touch merges thereupon
with the ether. Ether merges with the subtle object
of sound and the senses [of sound etc.] become
merged with their sources [the gods of the sun and
moon etc.]. The sources My dear Uddhava, merge
with the mind of the ego of goodness, the control¬
ler of the sound, that dissolves in the original state
of the elements [the ego of slowness]. This all-
powerful primal elementary nature then merges
with the cosmic intelligence [mahat] . That greater
principle dissolves in its own modes and they in
their turn merge with their ultimate abode, the
unmanifest state of nature that merges with the
infallible Time. Time merges with the individual¬
ity [the jTva ] of the Supreme in command of the
illusory potency and that individuality merges
with Me, the Supreme Self Unborn \atmd], who,
characterized by creation and annihilation, is per¬
fectly established in Himself and remains alone
[see also 3.11: 28, 4.23: 15-18, 11.3: 12-15]. (28)
Just as with the darkness when the sun rises in the
sky, how can the bewilderment of the dual mind
remain in the heart of the one who seriously stud¬
ies this? (29) This is what I, the Supervisor of the
Spiritual and Material world, had to say concern¬
ing this sdnkhya instruction of analysis [see also
3.25 - 3.33] that breaks through the bondage of
doubts of the people who both go along with and
go against nature.'
Chapter 25
The Three Modes of Nature and Beyond
(1) The Supreme Lord said: 'Oh best of persons,
try to understand what I am about to say concern¬
ing the way someone is influenced by a certain
mode of My material nature [*]. (2-5) With the
mode of goodness one finds equanimity, sense
control, tolerance, discrimination, penance, truth¬
fulness, compassion, remembrance, contentment,
renunciation, freedom from desire, faithfulness,
modesty and pleasure within. With the mode of
passion there is lust, endeavor, conceit, dissatisfac¬
tion, false pride, a desire for blessings, separatism,
sense gratification, rashness, love of praise, ridi¬
cule, display of valor and hard sanctioning. With
Canto 9 81
the mode of ignorance one runs into intolerance,
greed, deceitfulness, violence, attention seeking,
hypocrisy, listlessness, quarrel, lamentation, delu¬
sion, the suffering of depression, sloth, false ex¬
pectations, fear and indolence. These, one after the
other described by Me, constitute the majority of
the effects of the modes. Hear now about their
combinations [see also B.G. 14]. (6) Oh Uddhava,
the notion of 'I am this way' and 'that is a trait of
mine' that people have [in relation to these quali¬
ties] when they are engaged with their mind,
senses, sense objects and life breath, reflects a
combination of the modes [see also 11.23: 49,
11.24: 7, 11.24: 13]. (7) In case a person is fixed in
his religiosity, economic development and sense
gratification, [also] the resultant faith, wealth and
enjoyment is an expression of the interaction of
the different modes. (8) When a person in family
life is of a dedication characterized by sense grati¬
fication and thereafter performs his religious du¬
ties, a combination of the modes is a fact. (9)
From someone's self-control can be deduced that
he is endowed with goodness and so on, his lust is
indicative of the mode of passion and such, and
from his anger etcetera one may conclude that he
is caught in ignorance. (10) When someone wor¬
ships Me with devotion and indifference about the
results of his labor, such a person should be under¬
stood to be of a practice of goodness, whether he
is a man or a woman. (11) When one in the ful¬
fillment of one's duties worships Me hoping for
benedictions, such devotion must be understood as
being of the nature of passion, and when one does
it with violent intentions one is of ignorance [see
also B.G. 17: 20-22]. (12) The modes of sattva,
tamas and rajas influence the [conditioned] indi¬
vidual but not Me; one is bound to them because
they manifest in the mind and lead to attachment
to life-forms and sense-objects [see also B.G. 4:
14]. (13) When the mode of goodness - which is
pure, luminous and auspicious - predominates
over the other two [of passion and ignorance], a
person will be blessed with happiness, religiosity,
knowledge and other good qualities [see also B.G.
14: 11, 18: 37]. (14) When passion defeats good¬
ness and ignorance one gets attached, wants to
make a difference and tends to impermanence,
because of which one with profit minded actions
and striving for a good name and wealth becomes
unhappy [see also B.G. 14: 12, 18: 38], (15) When
ignorance dominates passion and goodness one's
discrimination is defeated, one's consciousness is
82 Snmad Bhagavatam - The Story of the Fortunate One
covered, one's initiative is lost and one becomes
endowed with bewilderment, complaints, sleeping
too much, violence and false hopes [see also B.G.
14: 13, 18: 39]. (16) When one's consciousness
clears up and the senses are no longer distracted,
one achieves physical self-confidence and a de¬
tached mind; know that to be the goodness of My
refuge. (17) When the intelligence is disturbed by
too much activity, when one fails to disengage
from one's senses, when one is not at ease with
one's body and when the mind is unsteady, you
should understand that to be the symptoms of pas¬
sion. (18) Failing in the higher functions of con¬
sciousness, getting dull, being unable to focus, not
being mindful, not understanding things and being
gloomy you should recognize as the mode of igno¬
rance. (19) When goodness increases the strength
of the gods increases, when passion increases the
demons grow stronger and when ignorance in¬
creases Uddhava, the wild men will get on top.
(20) Know that one is wakeful in the mode of
goodness, that one is sleepy in passion, that one is
not aware in the ignorant mode of the living entity
and that the fourth [transcendental] state [of con¬
sciousness tuny a] pervades the three [see also 7.7:
25 and B.G. 6: 16], (21) In the mode of goodness
spiritual [Vedic] persons reach higher and higher,
in the mode of ignorance one reaches head first
lower and lower [births] and in the mode of pas¬
sion one is stuck in between [in attachments, see
also B.G. 6: 45, 16: 19]. (22) Those who die in
goodness go to heaven, those who die in passion
go to the human world and those who die in igno¬
rance go to hell. They however who are free from
the modes come to Me [see also B.G. 9: 25, 14:
18]. (23) Work dutifully done as a sacrifice unto
Me without desiring the fruits is in the mode of
goodness, work done with a profit motive is of the
mode of passion and work performed with vio¬
lence and pressure and such, is of the mode of ig¬
norance [B.G. 17: 20-22], (24) Spiritual knowl¬
edge of detachment is of the mode of goodness,
fostering opinions one is of the mode of passion
and a materialistic conviction belongs to the mode
of ignorance. Spiritual knowledge focussed upon
Me [however] is considered to be free from the
modes [see also 6.14: 2], (25) To have one's resi¬
dence in the forest is of the mode of goodness, to
reside in a town is said to be of the mode of pas¬
sion, to reside in a gambling house is of the mode
of ignorance but My residence is elevated above
the modes [see also 7.12: 22, 11.18: 25], (26) A
worker free from attachment is of the mode of
goodness, blinded by personal desire one is of the
mode of passion, having lost one's memory one
speaks of the mode of ignorance [see 11.22: 38-
39] [but] the one who has taken shelter of Me is
free from the modes. (27) In the mode of goodness
one believes in spiritual matters, in the mode of
passion one believes in fruitive activities, in the
mode of ignorance one is irreligious, but one is
transcendental to the modes with faith in My de¬
votional service. (28) Food that is wholesome,
pure and attained effortlessly is considered to be
of the mode of goodness, [strongly] catering to the
senses it is of the mode of passion and impure
food that makes one suffer is of ignorance [see
also B.G. 17: 7-10], (29) Happiness derived from
the soul is of the mode of goodness, generated by
sense objects it is of passion, happiness derived
from delusion and depravity is of the mode of ig¬
norance, but free from the modes happiness is
found in Me [see 11.15: 17 & B.G. 5: 21, but also
6:7],
(30) Material substance, the place, the fruit of
action, time, knowledge, activity, the performer,
faith, the state of consciousness and the species
and destinations of life thus all belong to the three
gurias. (31) Oh best among men, all that exists,
being seen, heard or pictured in one's mind, is a
composition of the three modes that was estab¬
lished by the unseen [Original] Enjoyer. (32)
These forms of existence [and stages of life] of the
[repeatedly incarnating] living being are bound to
the operation of the modes. Oh gentle one, the in¬
dividual soul who, dedicated to Me in bhakti-
yoga, conquers these modes that manifest them¬
selves in the mind, qualifies for My transcendental
love. (33) They who obtained this human body by
which one acquires knowledge and develops wis¬
dom, should therefore be as smart to shake off
their attachment to the modes and worship Me.
(34) A learned man should worship Me free from
material association; attentively having subdued
his senses a sage should take to the mode of good¬
ness and conquer the modes of passion and igno¬
rance. (35) With his intelligence pacified he, being
Canto 9 83
connected [in bhakti] without any [other] depend¬
ency, should also conquer the mode of goodness.
The embodied soul who [thus] freed from the
modes gives up the cause of his conditioning,
reaches Me. (36) The living entity, who as an indi¬
vidual soul by Me thus was liberated from the
modes of nature that nestled in his mind, achieves
thus, by dint of the Absolute Truth, complete ful¬
fillment and will no longer, neither internally nor
externally, wander around.'
*: The word nature can also be taken literally as
the modes in the sense of the seasons and their
primary demigods. Krsna says that Visnu, who is
the original controller above the modes, the best of
the gods [10.89: 14-17], is of goodness [11.15:
15], the purest mode [B.G. 14: 6], leading to the
godliness of Him [B.G. 14: 14] and that of the sea¬
sons He is the season of spring [B.G. 10: 35]. As
such is autumn/spring His season of balance and
of the mode of goodness. The same way the inertia
of cold is representative for the mode of ignorance
that is ruled by Siva and the hyperactivity and heat
of the summer is a display of the mode of passion
that is ruled by Brahma.
Chapter 26
The Song of Pururava
(1) The Supreme Lord said: 'Having acquired this
human body that is My characteristic, one
achieves, being situated in My dharma, Me, the
Supreme Soul of Spiritual Happiness situated in
the heart. (2) Someone who fixed in spiritual
knowledge has become free from the cause of ma¬
terial life that is based upon the products of the
modes, does not get entangled in their illusory
qualities despite of being surrounded by them;
although present before his eyes they are insub¬
stantial and nothing but illusion to him. (3) One
should never at any time seek the company of ma¬
terialists devoted to the gratification of their geni¬
tals and bellies because they who follow such
people will fall into the darkest pit, like a blind
man following another blind man. (4) The descen¬
dant of Ila [called Aila or PurQrava, see also 9.14:
15-16], the well-known great emperor, sang the
following mighty song when he bewildered being
separated from UrvasI, in resignation managed to
restrain his grief. (5) The moment she abandoned
him and left, he naked crying like a madman ran
after her calling out: 'Oh my wife, oh you terrible
woman, please stop!' (6) With his mind possessed
by UrvasI he after years of insignificantly gratify¬
ing his lusts, was not satisfied and did not notice
the nights coming and going.' (7) Pururava said:
'Just see how bewildered 1 got! With my con¬
sciousness contaminated by lust I, in the embrace
of this goddess, did not notice my life time pass¬
ing. (8) I had no idea whether the sun was rising or
setting and was, thus spending my days, alas
robbed by her of countless years. (9) Oh what a
pity this total bewilderment of mine because of
which the body of this mighty emperor, this crown
jewel of kings, became a toy animal for women!
(10) When she abandoned me, the mighty control¬
ler, together with all of my kingdom as if I were a
blade of grass, 1 ran crying naked like a madman
after the woman. (11) Where is now the influence,
strength and sovereignty of the person I am? I ran
after this woman leaving me, just like an ass with
the hoof being kicked for punishment! (12) What
is the use of knowledge, austerities, renunciation,
the scriptures or of solitude and silence for the one
whose mind is stolen by women? (13) To hell with
the fool I am not knowing what his best interest
would be; I who thought to be a scholar in achiev¬
ing the position of a lord and controller but who,
just like a bullock or ass, was conquered by
women! (14) For so many years serving UrvasI's
lips I, with the lust born from my mind, never got
enough of the nectar, just like a fire one can never
satisfy with oblations. (15) Who else but the In-
nerly Satisfied Lord of the Sages, the Supreme
Lord Beyond the Senses, can free someone else
who lost his mind with a courtesan? (16) Out of
control with myself being dull-minded, I saw no
end to my confusion, even though the goddess
[UrvasI] eloquently gave me advice [see 9.14: 20-
22], (17) What would she have done wrong to a
'seer' like me who, taking a rope for a snake, has
no notion of his real nature [his svarupa ]? I am the
one out of control with his senses is it not? (18)
What does this filthy body, unclean, full of bad
odors, have to offer; what are those 'pleasing
84 Snmad Bhagavatam - The Story of the Fortunate One
[feminine] qualities' and so on anyway? They con¬
stitute an influence originating from ignorance!
(19-20) One can never tell whether this body be¬
longs to one's parents, wife or employer, to [the
funeral] fire, the dogs and jackals or to the [in¬
dwelling] soul or one's friends. One gets attached
to this unholy matter and praises it, in case of a
woman, for having such a cute nose, beautiful
smile and face, but one heads with it for the lowest
destination [of decay]. (21) In what sense would
one differ from worms when one enjoys that what
is composed of skin, flesh, blood, muscle, fat,
marrow and bone, urine, stool and pus? (22) A
man understanding what's best for him, should
never run after women or associate with men thus
engaged, for the sole reason that the mind united
with the senses reaches for sense objects and thus
gets agitated [compare 5.5: 2, 7.12: 9, 9.19: 17,
9.14: 36], (23) [Because] a thing not heard or seen
gives no rise to mental agitation, the mind of
someone not engaging his senses becomes fixed
and pacified. (24) When not even wise men can
rely on the six enemies [lust, anger, greed, bewil¬
derment, intoxication and envy; the sat-varga],
then what about persons like me? One therefore
should not get sensorily attached to women or to
men attached to women [see also yosita].'
(25) The Supreme Lord said: 'He, the worshipable
lord of gods and men, who thus sang his song [of
complaint], then gave up the world of Urvasi. Re¬
alizing Me, the Supersoul in his heart, he with the
transcendental knowledge found peace within
himself and ended his illusion. (26) An intelligent
person having abandoned bad association
therefore should be fixed on devotees,
for only by their words he can cut off the
deep attachment of his mind. (27) Devo¬
tees with their minds fixed on Me do not
depend [on lusts] and are, with an equal
minded vision, completely peaceful and
free from possessiveness, false ego, the
dualities and greed. (28) Oh most fortu¬
nate one, these greatly fortunate souls are
constantly discussing My stories that
have the power to completely eradicate
the sins of anyone who chooses for them.
(29) They who, faithfully dedicated to
Me, hear, chant and respectfully take
them [My stories] to heart, will attain
My bhakti. (30) What else would there
remain [to be accomplished] for a devo¬
tee once he has achieved devotional
service unto Me, the One of Countless
Qualities who is the Absolute Truth
comprising the experience of spiritual
happiness? (31) Just as cold, fear and
darkness will dissipate for the one who
resorts to the supreme grace of fire
[Agni], similarly dullness, apprehension
and ignorance will dissolve for someone
who serves the devotees. (32) For those
who submerge and again rise in the fear¬
ful ocean of material life, the saintly
devotees, peaceful in understanding the
Absolute, constitute a supreme shelter as
Canto 9 85
good as a life boat for people drowning in the wa¬
ter [compare 11.23: 28 and 11.17: 44], (33) Devo¬
tees constitute the refuge of those afraid to fall
down, as good as food is there to grant the living
beings their life, I exist as the shelter for the dis¬
tressed and dharma is there as the wealth of the
deceased. (34) The devotees grant you the [divine]
eyes while the sun [only] shows the external world
after having risen; they are the worshipable ones,
one's [true] relatives, they are one's actual self and
Me as well [see also e.g. 1.1: 15, 3.5: 47, 3.6: 28,
11.2: 6]. (35) He [PurQrava] who for that reason
no longer desired the world of UrvasI, then liber¬
ated from all attachment, innerly satisfied wan¬
dered this earth.'
Chapter 27
On Respecting the Form of the Lord
(1) Sri Uddhava said: 'Can You please explain the
ritual yoga [kriyd-yoga] of the service unto You as
a deity, oh Master? Who is of that worship, in re¬
spect of what form is one of worship and in what
manner are You worshiped then, oh Master of the
Satvatas [see also murti and 11.3: 48-55]? (2) The
sages Narada, Bhagavan Vyasa and my preceptor
the son of Angira [Brhaspati] repeatedly say that
for the welfare of men there is nothing as condu¬
cive. (3-4) The words about this that emanated
from Your lotus mouth were spoken by the great
unborn Lord [Brahma] unto his sons headed by
Bhrgu and by the great Lord Siva speaking to the
goddess [Parvatl, see B.G. 3: 9-10]. This [service
to Your deity form] is approved by all classes and
spiritual orders of society and is, I think, most
beneficial for women and the working class, oh
Magnanimous One. (5) Oh Lotus-eyed Lord,
please, oh Controller of All Controllers in the
Universe, speak to Your bhakta - who is so very
attached - about this means of liberation from the
bondage of karma.'
(6) The Supreme Lord said: 'The number of
[karma-kanda] prescriptions for worshiping dei¬
ties [see e.g. B.G. 1-6] is endless Uddhava, let Me
in brief explain it nicely one step at a time. (7)
One should worship Me as one desires following
one of the three kinds of sacrifice according to the
Vedas, the explanatory literatures [tantras like the
Pancaratra] or a combination of them. (8) Now
hear from Me how a person, who according to the
for him specific Vedic precepts [*] achieved the
status of a second birth, should worship Me with
faith and devotion. (9) He must, connected in
bhakti, free from ulterior motives ['honestly'] with
the necessary paraphernalia worship Me, his wor¬
shipable guru, as being present in a deity, a sacrifi¬
cial area, a fire, in the [position of the] sun, in wa¬
ter or in the twice-born heart itself [**]. (10) For
purification he should first bathe and brush his
teeth and next purify himself with both types of
[Vedic and tantric] mantras while applying clay
and such [see tilaka, kavaca and 6.8: 3-10]. (11)
To be freed from his karma, he perfectly con¬
vinced should engage in My ritual worship [ puja ]
and thereto perform duties as prescribed in the
Vedas [see also 11.14: 35] with worship and such
[like expressing the Gayatrl-mantra] at the three
junctures of the day [dawn, noon and sunset].
(12) There are eight types of forms with which
one remembers Me: in stone, wood, metal, smear-
able substances [like clay], being painted, in sand,
in jewels and as an image kept in the mind. (13)
Of the two kinds of individual temple deities that
are moved and not moved, the installed deity, oh
Uddhava, is in His worship not brought forward
(avadana ) and taken away again (udvclsa). (14)
Not being installed one has these options, but
when assigned a fixed place the following two
possibilities are found: not being of a smearable
substance [or being painted or made of wood] He
is washed, in all other cases He is cleansed with¬
out water. (15) There is the worship of My differ¬
ent deities with excellent paraphernalia, there is
the worship of a devotee free from material desire
using whatever that is readily available and there
is the worship in the heart in a mental respect [by
love only].
(16-17) With a deity [in the temple] customary
bathing and decorating is most appreciated
Uddhava, for a holy place that is an exercise of
respect in mantras [tattva-vinydsa] and for fire
oblations [of sesame, barley etc.] drenched in ghee
86 Snmad Bhagavatam - The Story of the Fortunate One
are considered best. With the sun that is a medita¬
tion in asanas [see Surya-namskar] and with water
offerings of water and such are most suitable. Of¬
ferings presented with faith by a devotee of Mine
are most dear to Me, even if it is just a bit of wa¬
ter. (18) And what to say of an offering [by devo¬
tees] of foodstuffs, flowers, lamps, fragrances and
incense [see also B.G. 9: 26]? An offer [by con¬
trast] that, even if it is very rich, is made by a non¬
devotee will not satisfy Me [see also B.G. 16].
(19) Cleansed, having collected the necessary
items, having arranged the seat with blades [of
kusa grass] pointing to the east and sitting down
facing the east or the north or else directly facing
the deity, he should then be of worship [compare
1.19: 17, 4.24: 10, 8.9: 14-15]. (20) After having
assigned mantras to his own body and also having
done this to My form, he should clean My Deity
with his hand and properly prepare the sprinkling
vessel and the sacred pot. (21) With the water of
the vessel sprinkling the area of the deity, the
utensils and his own body, he next should prepare
three vessels with water
and arrange for the nec¬
essary auspicious items
as far as available [like
flowers, grains, blades of
grass, sesame seeds etc.,
see ***]. (22) With the
mantras for the heart
[hrdayaya namah] , the
head [sTrase svaha] and
the tuft of hair [sikhayai
vasat ] the worshiper
should purify the three
vessels of water for His
feet [padya], His hands
[arghya ], and His mouth
[dcamana] , and do the
same with the Gayatrl.
(23) He should meditate
on the Original Indi¬
viduality of all Expan¬
sions, the very subtle
transcendental form of
Mine that, within his
body that was fully puri¬
fied by air and fire, is
situated on the lotus of
the heart and by perfected souls is experienced in
the end vibration of the Pranava [see also 2.2],
(24) With that [meditated form] by his own reali¬
zation conceived, he, of worship within his body
and fully being absorbed in thought of Me, should
invite Me within the deity - and all that is re¬
spected along with it - by touching My limbs with
mantras [nyasa] and thereupon honor Me [exter¬
nally by performing puja ]. (25-26) After first hav¬
ing imagined My seat decorated with the nine sak-
tis and the [deities of] dharma etc. [*4] as an ef¬
fulgent eight-petaled lotus with saffron filaments
in its whorl, he should offer to Me the padya,
arghya and dcamana water and other items of
worship to be perfect with the two [of enjoyment
and liberation] in respect of both the Vedas and the
tantras. (27) One after the other he next must
honor My disc-weapon [the Sudarsana cakra],
conch [the Pancajanya], club [the Kaumodaki] and
arrows and bow [the Sarnga], My [Balarama items
of the] plow and pestle [hala and musala]. My
gem [the Kaustubha], garland [the VaijayantI] and
Canto 9 87
chest mark curl of white hairs [the SrTvatsa]. (28)
[He also honors] Garuda, Nanda, Sunanda, Pra-
canda and Canda, Mahabala, Bala, Kumuda and
Kumudeksana [My carrier bird and eight associ¬
ates]. (29) Durga, Vinayaka [Ganesa], Vyasa,
Visvaksena [see 6.8: 29, 9.21: 25-26], the spiritual
masters and the demigods - each in their own
place facing the deity - should be worshiped with
the sprinkling of water and other rituals [*5]. (30-
31) Every day [the deity] should be bathed, as far
as the means permit, using different kinds of water
scented with sandalwood, uslra root, camphor,
kunkuma and aguru. Also hymns should be
chanted such as the ones from a section of the Ve¬
das known as Svama-gharma, the incantation
called Mahapurusa, the Purusa-sQkta [from the Rg
Veda] and songs from the Sama Veda like the
Raj ana and others. (32) My devotee should lov¬
ingly decorate Me with clothing, a sacred thread,
ornaments, marks of tilaka, garlands and [apply]
fragrant oils, the way it is enjoined. (33) The wor¬
shiper should with faith present to Me padya and
dcamana water, fragrances and flowers, whole
grains, incense, lamps and other items. (34) Ac¬
cording to his means he should make offerings of
foodstuffs like candy, sweet rice, ghee, rice flour
cake [saskult], sweet cakes | apilpa ], sweet rice
flour dumplings with coconut \modaka], spicy
sweet wheat cake of ghee and milk \samydva ],
yogurt and vegetable soups. (35) On special days
or else every day [the deity] should be offered a
massage with ointment, a mirror, an eucalyptus
stick for cleaning the teeth, a bath, food to be
chewed and not to be chewed, as also song and
dance. (36) In a sacrificial area set up as pre¬
scribed he should, wearing a girdle, using a fire pit
and an elevation for sacrificing, by hand build and
bring to a blaze a fire that is equally piled up. (37)
Spreading [kusa grass, mats] and then sprinkling
and ceremonially [ anvadhana ] placing wood in
the fire according to the rules, he should, having
arranged for the dcamana water, sprinkle the items
to offer and meditate on Me as residing in the fire.
(38-41) Meditating in worship of Me as being bril¬
liant with a color of molten gold, with My conch,
disc, club and lotus, My four arms and peaceful¬
ness; My garment with the color of the filaments
of a lotus, shining helmet, bracelets, belt, the or¬
naments on My arms, the SrTvatsa on My chest,
the effulgent Kaustubha and a flower garland;
throwing pieces of wood soaked in ghee into the
fire and in the course of the arghya ritual making
the two offerings of sprinkling ghee [in two ways
called Agharas] and [two different] oblations of
ghee [called Ajyabhagas], a learned person should,
with root mantras and the [sixteen lines of the]
Purusa-sOkta hymn, offer the oblations into the fire
for Yamaraja and the other demigods called
Swistikrt in due order using a mantra for each [see
also 11.14: 36-42, 11.19: 20-24, 11.21: 15]. (42)
Thus having been of worship he should bow to
offer obeisances unto My associates and next pre¬
sent offerings chanting the basic mantra for the
deity in question, thereby remembering Narayana
as the Original Self of the Absolute Truth. (43)
After having offered dcamana water and giving
the remnants of the food to Visvaksena, he should
present to Me prepared betel nut with fragrant
substances for the mouth [see also 11.3: 48-53,
11.25: 28]. (44) He should [next] for some time
[see kdla, 11.21: 9] become absorbed in celebra¬
tion by listening himself and make others listen to
My stories, by acting out My transcendental ac¬
tivities and by dancing, chanting loudly and sing¬
ing along with others [see also e.g. 11.5: 36-37,
11.14: 23-24]. (45) With prayers from the Puranas,
with large or small prayers from other ancient
scriptures, with prayers written by others [see bha-
jans] and prayers from more common sources, he
should prostrate himself, pay his obeisances and
say: 'Oh Lord, please show Your mercy \prasTda
bhagavan ].' (46) Placing his head at My feet with
his palms brought together [he may say a prayer
like:] 'Oh Lord, please protect this surrendered
soul who in this material ocean is afraid of being
devoured by death [prapannam pahi mam Tsa, bhitam
mrtyu-grahdrnavat, compare B.G. 11: 19].' (47)
Praying thus he should put the remnants granted
by Me to his head and do this prayer once more -
when the deity respectfully is to be bidden fare¬
well - to give the light [of the deity] a place within
the light [of his heart *6],
(48) Whenever one develops faith in Me, in what¬
ever deity form or other manifestation, one should
for that form be of worship since I, the Original
Soul of All, am situated within My own form as
also in all living beings [see also B.G. 6: 31 and
88 Snmad Bhagavatam - The Story of the Fortunate One
*7]. (49) By thus being of worship with the [ritual]
processes of acting in yoga as described in the Ve¬
das and more specialized texts, a person will, in
both this life and the next, by My grace achieve
the perfection he desired. (50) In order to properly
establish My deity the devotee should build a
strong temple and maintain beautiful flower gar¬
dens [that provide flowers] for daily puja, festivals
and yearly occasions. (51) In order to assure the
continuance of the daily worship and the special
occasions, he donates land, shops, cities and vil¬
lages and will achieve an opulence equal to Mine.
(52) Installing a deity one attains the entire earth,
building a temple one attains the three worlds and
performing puja and likewise services one attains
the realm of Brahma, but when one does all of
these three one will attain a quality [a transcenden¬
tal integrity] equal to Mine. (53) He who free from
ulterior motives worships Me thus, will by bhakti-
yoga unite his consciousness in devotion and at¬
tain Me [see also 5.5: 14, 11.12: 24 and B.G. 6:
44], (54) The one who destroys [or steals away]
the service [and/or the goods] delivered to the
gods and the brahmins by oneself or by others, is a
stool-eating worm bound to take birth for a hun¬
dred million years [compare 10.64: 39]. (55) The
perpetrator [of that kind of offense] as also his
accomplice, the one who instigated it and the one
who approved it, all will have to share the karmic
consequences in the life that follows over and over
[depending the degree of the damage done].'
*: The parampara says to this that members of the
three higher classes of society all achieve the
twice-born status by initiation into the Gayatrl
mantra. Brdhmana boys may according to the tra¬
dition after due preparation be initiated at the age
of eight, ksatriya boys when they are eleven and
vaisya boys at the age of twelve.
**: The materialistic devotee - almost any person
thus - is of devotion with the help of an image of
God in the form of a timetable, the sacrificial
ground in the form of the desk in his office, the
fire in the stove on which he regularly cooks his
meals, the sun with the date on the solar calendar
and the clock he is manipulating pragmatically, the
water with the daily shower he takes and the
dishes he washes, and with the twice-born heart
that he in his daily contemplations according to
the wisdom as an adult acquired from personal
experience and from his teachers. Everyone is
thus, more or less engaged in devotional service in
the practices of devotion as mentioned here, be it
at an unconscious materialist and rather imper¬
sonal level (see prakrta).
***: 'Srlla Srldhara SvamI gives references from
the Vedic literature stating that the water meant for
bathing the feet should be combined with millet
seeds, dOrva grass mixed in water, Visnukranta
flowers and other items. The water used for
arghya should include the following eight items -
fragrant oil, flowers, unbroken barleycorns,
husked barleycorns, the tips of kusa grass, sesame
seeds, mustard seeds and durva grass. The water
for sipping should include jasmine flowers, ground
cloves and kakkola berries' (p.p. 11.27: 21).
*4: The seat of dharma is imagined here as con¬
sisting of righteousness, wisdom, detachment and
supremacy for its legs, the opposite values for the
sides of the seat and the three gunas for the three
planks of the base.
*5: According to Srlla Jlva GosvamI the personali¬
ties mentioned here are eternally liberated associ¬
ates of the Lord who reside in the spiritual sky
beyond the material manifestation. Not so much
the Ganesa who in this world, as the son of Lord
Siva, is famous for awarding financial success,
and the goddess Durga, the wife of Lord Siva, re¬
nown as the external, illusory potency of the Su¬
preme Lord. (p.p. 11.27: 29).
*6: Devotees accepting flowers, food or fire from
the deity customarily take the offering first to their
head as a token of respect.
*7: The parampara adds here: 'By regulated, faith¬
ful worship one gradually understands that the
deity is completely nondifferent from the Supreme
Lord Himself. At that stage one, on the strength of
deity worship, rises to the second-class platform of
devotional service. At this more developed stage
one desires to make friendship with other devotees
of the Lord, and as one becomes solidly estab-
Canto 9 89
lished in the community of Vaishnavas, one com¬
pletely gives up material life and gradually be¬
comes perfect in Krsna consciousness' (p.p. 11.27:
48).
Chapter 28
Jnana Yoga or the Denomination and
the Real
(1) The Supreme Lord said: 'When one under¬
stands that the world, this combination of matter
and person, is based upon one and the same real¬
ity, one should refrain from praising and criticiz¬
ing someone else's nature and activities. (2) He
who praises or criticizes someone else's nature and
actions quickly looses grip on that what is his own
interest because he gets entangled in a self-created
reality. (3) A person aware of the objective diver¬
sity is just [as unaware of the
one reality] as an embodied
soul whose senses overcome
by sleep within the physical
encasement experience the
illusory [of a dream] or the
deathlike of having lost con¬
sciousness. (4) How can one
distinguish between good and
bad with this material duality
that belongs to the realm of
our imagination? Musing
over it with our mind and
expressing it in words we do
not cover the truth [*]. (5)
Shadows, echoes and mi¬
rages, though mere projec¬
tions, create motives [in peo¬
ple]; the same way the body
and all of its material concep¬
tions create fear until the day
one dies. (6-7) The Supreme
Soul who alone creates the
universe and is created as its
Lord, protects and is pro¬
tected as the Self of all Crea¬
tion and withdraws and is
withdrawn as the Controller.
Accordingly no other entity
can be ascertained as existing apart from Him, and
thus has this threefold appearance established
within the Supreme Self and consisting of the
modes no [other or independent] basis; know that
the threefold [of the seen, the seeing and the seer
according to respectively the tamas, the rajas and
the sattva quality] is a construct of the illusory
energy [under the influence of Him in the form of
Time, see also B.G. 14: 19]. (8) Someone who
fixed in the knowledge as laid down and realized
by Me knows about this, does not blame or praise
[in looking for another cause], he freely wanders
the earth just like the sun does [see B.G. 2: 57, 13:
13, 13: 32, 14: 22-25], (9) When one from direct
perception, logical deduction, scriptural truth and
one's self-realization knows that the inessential
has a beginning and an end, one should move
around in this world free from attachment [see
also B.G. 2: 16].'
90 Snmad Bhagavatam - The Story of the Fortunate One
(10) Sri Uddhava said: 'O my Lord, who is it actu¬
ally who carries the experience of this [changing]
material existence? It is not precisely the [un¬
changing] soul, the seer who is self-aware, nor
does it belong to the body, the seen that [changing
itself] has no experiencing self of its own. (11)
The inexhaustible soul, free from the modes, is
pure, self-luminous and uncovered just like a fire,
while the material body is like firewood that is
without understanding. To which of the two be¬
longs the experience of a material life in this
world?'
(12) The Supreme Lord said: 'As long as the soul
is attracted to the body, the senses and the vital
force, his material existence, which carries its fruit
in due course, will nevertheless be meaningless
because of a lack of discrimination. (13) Even
though material substance has no real existence
[because of its impermanence], the material condi¬
tion [as for its constituent elements] does not cease
to be and one has, like in a dream contemplating
the objects of the senses, to face the consequent
disadvantages [compare 3.27: 4, 4.29: 35 & 73,
11.22: 56, B.G. 2: 14]. (14) That [dream] what
brings the one who is not awake in his sleep many
undesirable experiences, will certainly not con¬
found the one who awakened though. (15) Lamen¬
tation, elation, fear, anger, greed, confusion, han¬
kering and such is seen upon the birth and death of
one's identification with the body [ahankara] and
does not depend on the soul [that doesn't take birth
or die, see 11.22: 12, 11.23: 50-56, 11.25: 30]. (16)
Falsely motivated dwelling within the self of the
material body, the senses, life-air and the mind,
the living being assumes his form according to the
gunas and the karma. He is then, depending the
way he relates to the thread constituted by the
greater of nature, described with different names
when he under the strict control of Time wanders
about in the ocean of matter. (17) This without a
firm basis being represented in the many forms of
the mind, the speech, the life force, the gross body
and fruitive actions, will, with the sword of tran¬
scendental knowledge that was sharpened in wor¬
ship, be cut down by a sober sage who walks the
earth free from desires. (18) Spiritual knowledge
[entails] the discrimination [of spirit and matter
and is nourished by], scripture and penance, per¬
sonal experience, historical accounts and logical
inference. [It is based upon] that which is there
equally in the beginning and in the end of this
[creation] and which is the same in between,
knowing the Time and Ultimate Cause [of brah¬
man, the Absolute Truth, see also B.G. 10: 30, 33,
11: 32 and kala\. (19) Like gold alone being pre¬
sent before it is processed, when it is processed
and in the final product of the processing, I am
present in the disguise of the different modes [of
processing] of this creation. (20) My dearest, this
spirit of condensed knowledge in its three condi¬
tions [of wakefulness, sleep and unconscious
sleep], constitutes, manifesting itself in the form
of the modes as the causing [of rajas], the caused
[of tamas] and the causer [of sattva, compare
11.22: 30], the fourth factor [the 'gold'] which as
an independent variable stands for the single truth
of each of them. (21) That what was absent before,
is absent afterwards, and isn't there [independ¬
ently] in between, is but a designation; whatever
that was created and is known by something else,
is actually only that something else; that is how I
see it. (22) The spiritual reality of God as estab¬
lished in its own light manifests the Absolute
Truth as the variety of the senses, their objects, the
mind and the transformations. For that reason is
this creation, that because of the mode of rajas is
subject to modification, self-luminous, even
though it is not really there [see also siddhanta ].
(23) When one this way by discriminating logic
has achieved clarity about the Absolute of the
Spiritual Truth, one must expertly speak against
and cut with the doubt regarding the Self and sat¬
isfied in one's own spiritual happiness desist from
all lusty [unregulated] matters [see B.G. 3: 34].
(24) The body made of earth is not the true self,
nor are the senses, their gods or the life air, the
external air, water, fire or a mind only interested in
food; nor are the intelligence, material conscious¬
ness, the I that thinks itself the doer, the ether, the
earth, material things or the restraint. (25) What's
the merit of him who properly ascertained my
identity and in his concentration managed to direct
his - by the modes controlled - senses perfectly?
And what on the other hand would be the blame
for him who is diverted by his senses? Would the
sun care about being covered by clouds or a sky
clearing up? (26) Just as the sky is not affected by
Canto 9 91
the coming and going qualities of the
air, lire, water and earth or by the
qualities of the seasons [of heat and
cold], is likewise the Imperishable Su¬
preme elevated above the influence of
the natural modes of sattva, rajas and
tamas that are responsible for the fact
that he who takes his body for the true
self is caught in the material world [see
also 1.3: 36, 3.27: 1, B.G. 7: 13]. (27)
Nevertheless, until by firmly being
rooted in My bhakti-yoga one has
banned the impurity of the mind of
passion, one must eliminate the at¬
tachment associated with the qualities
that belong to the deluding material
energy [see B.G. 7: 1, 14 and **]. (28)
The same way as a disease that was
imperfectly treated turns back time and
again and brings a man trouble, the
mind that was not purified of its con¬
tamination of karma will torment the
imperfect yogi who [still] is of all
kinds of attachments. (29) Imperfect
yogis who are commanded by im¬
pediments in the form of the human
beings [family members, disciples etc.,
see e.g. Sri Sri Siksasthaka-4] sent by
the thirty gods [see tridasa ] will, on
the strength of their perseverance in
their previous life once more [in a new life] en¬
gage in the practice of yoga, but never again be
entangled in fruitive labor [see also 11.18: 14,
B.G. 6: 41-42]. (30) A normal living being who
has to experience the consequences of his fruitive
labor, remains, impelled by this or that impulse, in
that position until the moment he dies. But some¬
one intelligent is, despite being situated in the ma¬
terial position, not that [fickle], because he with
the experience of the happiness he found gave up
his material desire. (31) He whose consciousness
is fixed in the true self doesn't give it a moment's
thought whether he is standing, sitting, walking or
lying down, urinating, eating food or doing what¬
ever else that manifests from his conditioned na¬
ture. (32) Someone intelligent doesn't take any¬
thing else for essential. Whenever he sees the not
really [independently] existing things of the
senses, he from his logic denies them their sepa¬
rateness, so that they are like the things of a dream
that lose their value when one wakes up. (33) Ma¬
terial ignorance which under the influence of the
modes of nature assumes many forms is by the
conditioned soul taken for an inextricable part of
himself, but the ignorance ends by simply devel¬
oping His vision, My best one. The soul on the
other hand is not something one accepts or leaves
behind. (34) When the sun rises is the darkness in
the human eye expelled, but that rising is not cre¬
ating the things that are seen then. Similarly a
thorough and adroit search for the true of Me puts
an end to the darkness of someone's intelligence
[while that search itself is not the reason why his
soul exists]. (35) This selfluminous, unborn, im¬
measurable Greatness of Understanding who is
aware of everything is the One Without a Second
in whom words find their closure, and by whom
impelled the speech and the life airs move. (36)
92 Snmad Bhagavatam - The Story of the Fortunate One
Whatever the notion of duality the self might have
is but a delusion to the unique soul, as it indeed
has no basis outside of that very self [compare
7.13: 7]. (37) The dualistic, imaginative interpreta¬
tion [in terms of good and bad, see also 11.21: 16]
by so-called scholars of this in names and forms
perceivable duality which unmistakably consists
of the five elements, is in vain [see also 5.6: 11].
(38) The body of the yogi who with a lack of ex¬
perience tries to engage in the practice of yoga,
may be overcome by rising disturbances. In that
case is the following the prescribed rule of con¬
duct: (39) Some disturbances may be overcome by
postures [ asanas ] combined with concentration
[ dharana ], penance [tapas, see ***], mantras and
medicinal herbs. (40) Some of the inauspicious
matters can be overcome step by step by con¬
stantly thinking of Me [Visnu-smarana], by the
celebration of My names and such \japa , samklr-
tana\ and by following in the footsteps of the mas¬
ters of yoga [see also B.G. 6: 25], (41) Some [yo¬
gis] make their self-controlled bodies suitable by
fixing themselves on the youthful with the help of
various methods and try that way to be perfect in
their material control [siddhis]. (42) By the ones
who enjoy a good condition that is not honored
though, convinced as they are that such an en¬
deavor is quite useless, because the body, like the
fruit of a tree, will perish anyway [see also 11.15:
33]. (43) Someone with a devoted mind does not
value it highly to practice yoga regularly with the
purpose of realizing a healthy body, he who is de¬
voted to Me gives up on the yoga [for that pur¬
pose, *4]. (44) The yogi following this process of
yoga will, freed from desires having taken to the
shelter of Me, not be disheartened by obstacles
and [thus] experience the happiness of his soul.'
*: Contrary to popular notions that the medium
would be the message, here is stated clearly that
the medium is not the message. The words and the
ideas, and also the so-called fixed form of things,
are all false relative to the original truth, the mes¬
sage, the essence. That what is expressed is the
essence, not the expression itself. So the one living
being of the person and the living material nature
with her Time as the masculine aspect, is the es¬
sence and all ideas, fixed things of it and words
about it are actually false. Thus we have the para¬
dox of the in itself false expression in words and
ideas, this sentence before you as a reader e.g., of
that what is true on itself as the wholeness of life.
So there are idols of Krsna being worshiped with
the strict warning not to consider them as some¬
thing material. Thus praise and criticism, good and
bad, are dual notions missing the point of what is
objectively the value free reality of brahman, the
Absolute Truth of the reality free from illusion that
is equally present both outside and inside. Or as
one puts it these days: science is value-free.
**: The purport of this is that, even though mate¬
rial nature as His gigantic virat-rupa form is non-
different from the Supreme Lord (as elaborately
described in this and other chapters), one who has
yet to conquer material desire must not artificially
seek solace in material things, declaring them to
be nondifferent from the Lord [see p.p. 11.28: 27],
***: Concerning penance the beginner is reminded
of the fact that voluntary penance, voluntary suf¬
fering, is better than penance enforced from the
outside in the form of a disease, legal prosecution,
shortage, calamities etc. Like the Jews in Exodus
would be ready to leave Egypt one should be
ready for the coming of the Lord [see also 11.17:
42 and B.G. 2: 40, 12: 16],
*4: Here one is reminded of the fact that charac¬
ters like Ravana and Hiranyakasipu also practiced
yoga and attained fitness; attaining perfections that
way can also be something demoniac and is thus
not the object of belief as stated here. Attaining the
Lord is rather the motive for the yogi. Control,
health and order is something nice to achieve, but
without the Lord it is just as well a thing of the
devil.
Chapter 29
Bhakti Yoga: the Most Auspicious way
to Conquer Death
Canto 9 93
(1) Sri Uddhava said: 'This process of yoga is, I
think, most difficult to execute for someone not
spiritual. Please, oh Acyuta, tell me in simple
terms how a person may easily succeed [see also
B.G. 6: 33-34]. (2) Generally, oh Lotus-eyed One,
[beginning] yoga practitioners get frustrated trying
to unite the mind and, unable to find absoiption,
grow weary of subduing their thoughts. (3) For
that reason, oh Lotus-eyed Lord of the Universe,
the swanlike [devotees] delight in taking to the
shelter of Your lotus feet that are the source of all
ecstasy, while they who take pride in the results of
their yoga, do not [take shelter] and are defeated
by Your material energy. (4) It comes as no sur¬
prise Acyuta, that You as a friend to all servants
with no other shelter, are joined in intimacy with
them [are commanded by them], You who [as
Rama] were affectionate with the animal-like
[Vanaras] while the edges of Your footstool were
covered by the effulgent helmets of the great con¬
trollers [like Brahma]. (5) Knowing the benefit
You offer, oh Supreme Soul, Bestower of All Per¬
fections and dearest Lord to those seeking shelter,
who would reject You or ever be devoted to any¬
thing else and forget [about You in exchange] for
some opulence? What would not be granted to us
when we serve the dust of Your feet [see also
10.44: 15, 10.47: 46]? (6) The scholars - despite
all their work - would not even with a lifetime as
long as Brahma's be capable of expressing the
gratitude [we owe You], oh Lord. For You, in or¬
der to remind us of the greater [spiritual] joy for
dispelling the sadness of being embodied, show us
Your path in two ways: in the form of that what
from the caittya authority [of the Supersoul] is
mentally conceived within and that what from the
outside is conceived on the authority of the acarya
[the parampard-guru of the tradition].'
(7) Sri Suka said: 'Thus questioned by Uddhava
who in his heart was most attached to Him, the
Lord of all Lords spoke lovingly with an attractive
smile, He who - with the universe as His plaything
- by His energies assumed His three [principal]
forms [the guna-avataras ].' (8) The Supreme Lord
said: 'I shall explain to you My most auspicious
dharma by means of which, with faith executed, a
mortal being may defeat unconquerable death. (9)
He whose mind is attracted to My devotional serv¬
ice and has offered his heart and intelligence unto
Me, should remember to perform step by step all
his prescribed duties for My sake. (10) One should
take shelter of the holy places frequented by My
saintly devotees and [follow the example of] the
conduct of My devotees among the demigods,
humans and demons. (11) Either alone or in asso¬
ciation one should with respect for the position of
the moon [e.g.], at special occasions and at festi¬
vals engage in singing and dancing and so on, with
royal opulence [and generous contributions], (12)
With a pure heart one should see Me, the Supreme
Soul free as the sky, as being present within and
without oneself and all living beings [see also
B.G. 13: 16 and 1.7: 10]. (13-14) Oh brightest
spirit, when one with My love thus is of respect
for all living beings, one with such an approach
has taken shelter of the highest possible knowl¬
edge, the absolute unity of spirit. This way regard¬
ing the brahmin and the outcast, the thief and the
man faithful to the brahminical culture, the sun
and the spark, the gentle one and the cruel one
equally, one is considered a wise person [see B.G.
5: 18]. (15) Of the person who constantly medi¬
tates upon My presence in all men quickly the ri¬
valry, envy, disdain and false ego will disappear.
(16) Ignoring the laughter of one's friends and
without being embarrassed about outer appear¬
ances one should [factually] throw oneself like a
rod to the ground and offer one's obeisances to
[all,] even [to] dogs, outcasts, cows and asses [see
also Sri Sri Siksasthaka-3]. (17) With the functions
of what one says, thinks and does, one this way
will have to be of worship as long as one has not
developed the vision of Me being present in all
living beings [see also tridanda]. (18) For the one
who by knowledge and realization sees the Su¬
preme Soul everywhere, everything is based upon
the Absolute Truth. Thus free from doubt he
should desists from [material striving, karmic ac¬
tivities]. (19) I consider this - with the functions
of one's mind, words and actions seeing Me within
all living beings - the most appropriate of all proc¬
esses. (20) My dear, because this by Me perfectly
established method is free from the modes and has
no ulterior motives there is, when one thus tries to
be of service unto Me Uddhava, not even the
slightest loss [see also B.G. 2: 40]. (21) Oh best
among the pious souls, when one is capable of
94 Snmad Bhagavatam - The Story of the Fortunate One
or an obstinate person [compare to B.G. 18: 67],
(31) Share it with a person free from these bad
qualities, someone virtuous and pure, kindly dis¬
posed and dedicated to the welfare of the brah¬
mins, as also with laborers and women if they are
of devotion [compare B.G. 9: 32]. (32) For the
inquisitive one fully understanding this, there is
nothing further to know; once one has drunk the
nectar of this palatable beverage nothing will re¬
main. (33) Everything that people of success with
the four goals of life [catuh-vidah] may find in
knowledge, fruitive labor, mystic yoga, ordinary
activities or in political ruling, you can equally
find in Me My best one [see also B.G. 18: 66].
(34) When a mortal surrenders himself to Me and
forsakes all his fruitive labor in his desire of serv¬
ice, he at that time attains freedom from birth and
death and qualifies for sharing in My nature.'
(35) Sri Suka said: 'After he had heard the words
of Uttamasloka and thus was shown the path of
yoga, Uddhava with folded hands said nothing
performing one's duty
free from ulterior motives
for the sake of Me, the
One Supreme, [the emo¬
tions] of that endeavor
like fear and such, will be
futile [see also B.G. 18:
6]. (22) This in one's life
by means of the false and
mortal achieving of Me,
the One Immortal, consti¬
tutes the cleverness of the
clever and the intelli¬
gence of the intelligent.
(23) This survey both in
brief and in detail I thus
explained to you, consti¬
tutes the complete sci¬
ence of the Absolute
Truth that even for the
demigods is difficult to
access. (24) With clear,
logical arguments I re¬
peatedly explained to you
the spiritual knowledge;
properly understood this
will put an end to the doubts a person may have
and liberate him. (25) He who concentrates on this
question of yours as also on My clear reply, will
attain the eternal secret of the Vedas, the Supreme,
Absolute Truth. (26) I shall naturally, give Myself
to that person who without reservation passes on
to devotees this traditional instruction of Mine,
this knowledge of the Absolute Truth. (27) He
who repeats [for others] this Supreme [Knowl¬
edge] that is so sanctifying and clear, reveals My
presence with the lamp of knowledge and will find
purification day after day. (28) The person who
attentively and with faith regularly listens to this
and is of transcendental devotional service unto
Me [is a bhakta ], will not get entangled in karmic
activities [see also B.G. 3: 9]. (29) Uddhava, oh
friend, do you have a clear understanding of the
spiritual now and has this lamentation and illusion
that arose in your mind been removed [see 11.6:
42-49 and also B.G. 18: 72]? (30) Do not share
this with a hypocrite, an atheist or a cheat, nor
with someone not willing to listen, a non-devotee
Canto 9 95
because his throat was choked up with love and
his eyes were brimming with tears. (36) Checking
himself to steady his mind that was overwhelmed
by love, oh King, he felt most grateful. With
folded hands he touched the lotus feet of the Hero
of the Yadus with his head and addressed Him.
(37) Sri Uddhava said: 'The great darkness of the
delusion I embraced, oh Unborn Primeval Person,
was dispelled by Your presence. What cold, dark¬
ness and fear would have power over someone
who approached the sun? (38) You who are so
merciful in Your goodness offered to me Your ser¬
vant, in return the torchlight consisting of Your
wisdom. Whoever filled with gratitude can aban¬
don the basis of Your feet and look for another
shelter? (39) The because of Your maya firmly
binding rope of my affection for the Dasarhas,
Vrsnis, Andhakas and Satvatas, cast by You for the
production of offspring, was severed by the sword
of the correct knowledge about the soul. (40) Let
me offer my obeisances unto You, oh Greatest
Yogi, please tell me how I as a surrendered soul
can be steadfast in the attraction of Your lotus
feet.'
(41-44) The Supreme Lord said: 'Please Uddhava,
accept My advice to head for My hermitage called
Badarika. At the riverbanks there be purified by
the touching of and bathing in the water emanating
from My feet [see 5.17], Be, with your eyes fixed
upon the Alakananda [a tributary of the Ganges]
cleansed of all impurities, dress yourself in bark
My dear, eat from the forest and be happy freed
from desire. Exercise with your intelligence, spiri¬
tual knowledge and wisdom, forbearance with all
dualities, keep saintly to your principles, restrict
your senses and live in peace and absorption. Be¬
lieve in and meditate upon that what you from Me
have learned to discriminate. When you with your
words and mind absorbed in Me thus devote your¬
self to My dharma you will, with that discipline
reaching beyond the three destinations [the gunas
or the three worlds], thereupon reach Me.'
(45) SlT Suka said: 'After thus having been ad¬
dressed by the Lord of Understanding, Uddhava
circumambulated Him keeping Him to the right
and even though he at the time of his departure
was free from the influence of material opposites,
he with a breaking heart with his head bowed
down flooded His feet with his teardrops. (46)
Finding it most difficult to let go of His love, he
because of the departure was overwhelmed by
emotions and could not abandon Him. Filled with
pain he again and again offered his obeisances and
placed the slippers of his Maintainer on his head.
Then he departed [*]. (47) The great devotee then
installed Him permanently in his heart and went to
the illustrious place of pilgrimage [which as such
is also called Visala] the One Friend in the Uni¬
verse had mentioned. There properly executing his
austerities, he attained the Ford's destination
[Vaikuntha]. (48) Anyone who with honest belief
is full of attention for [listens to, speaks about and
practices] this ocean of ecstasy, this nectarean sea
of spiritual knowledge [of bhakti-yoga] that by
Krsna, He whose feet are served by the masters of
Yoga, was collected for His devotee, will liberate
[himself and therewith] the entire world. (49) I am
bowed down to the greatest and first of all beings,
the personality named Krsna, who makes His
many devotees drink the nectar from the [milk]
ocean that is de essence of the Vedas, the essence
of the spiritual knowledge and wisdom that He, as
the author of the Vedas, like a bee delivered in
order to take away the fear of material existence.'
*: The parampara adds here: 'According to the
Srlmad Bhagavatam [3.4: 5], while Uddhava was
enroute to Badarikasrama he heard about the
Ford's journey to Prabhasa. Turning back and fol¬
lowing Ford Krsna from behind, he saw the Ford
alone just after the withdrawal of the Yadu dy¬
nasty. After being again mercifully instructed by
the Personality of Godhead (along with Maitreya,
who had just arrived), Uddhava felt his knowledge
of the truth reawaken, and then, by the order of the
Ford, he went on his way.'
Chapter 30
The Disappearance of the Yadu dynasty
(1) The honorable king [Parlksit] said: 'What did
the Supreme Ford and Protector of All Fiving Be-
96 Snmad Bhagavatam - The Story of the Fortunate One
ings do in Dvaraka after Uddhava, the great
devotee, had left for the forest? (2) Please tell how
He, the Chief of the Yadus Dearest to All Eyes,
gave up His body when His family found destruc¬
tion after being cursed by the brahmins [see 11.1]?
(3) Attached to His form the women could not turn
their eyes away from Him and having entered the
ears of the sages His form, occupying their minds,
would not leave them. How attractive were the
words that by the ambitious poets were used to
express His beauty? And what to say of those who,
seeing Him on the battlefield on Arjuna's chariot,
acquired a similar status [of being liberated]?'
(4) The powerful rsi [Suka] said: 'Observing the
great disturbances that had appeared in the sky, the
earth and in outer space, Krsna addressed the
Yadus seated in the Sudharma hall [see 10.50: 54]
as follows [see also 1.14]. (5) The Supreme Lord
said: 'Oh best of the Yadus, considering these fear¬
ful, great and inauspicious omens, that are like the
flags of the king of death, we should not stay a
moment longer here in Dvaraka. (6) The women,
the children and the elderly should go from here to
Sankhoddhara [halfway Dvaraka and Prabhasa]
and we will go to
Prabhasa where the
Sarasvatl flows
westward. (7) There
we should purify by
bathing, fast and fix
our minds, and then
worship the gods
[the idols] with
various offerings,
ablutions and alepa
[smearing with san¬
dalwood]. (8) When
the brahmins have
performed the
ceremonies for our
well-being, we will
give them cows,
land, gold, clothing,
elephants, horses,
chariots and houses
[see also 3.3: 26-
28], (9) This is the
course we have to
follow in order to avert misfortune and bring about
good fortune, for to worship the best among the
living beings - the gods, the brahmins and the
cows - brings about the highest perfection [com¬
pare to 10.24: 25].' (10) After they all thus had
listened to the Enemy of Madhu, the elderly Yadus
said 'So be it!' and crossed over by boat [to the
mainland] to head for Prabhasa in chariots. (11)
There the Yadus performed in accordance with the
instructions of the Lord of the Yadus, the Supreme
Personality, all auspicious rituals with transcen¬
dental devotion and everything else that would
strengthen them. (12) Then they, as was destined
[see 11.1: 4], lost their intelligence drinking from
a large supply of sweet tasting maireya [honey-
liquor] , the ingredients of which overpowered
their minds [see also 6.1: 58-60], (13) Among the
heroes bewildered by Krsna's illusory potency a
terrible quarrel arose because they intoxicated of
the excessive drinking became arrogant. (14) Infu¬
riated they on the shore took up their weapons -
their bows, swords, bhalla-arrows [arrows with a
particular arrowhead] clubs, lances and spears -
and fought. (15) Attacking with arrows, they most
enraged faced each other with flying flags riding
Canto 9 97
chariots, elephants and other carriers; asses, cam¬
els, bulls, buffalos, mules and even humans, just
like elephants in the forest lighting with their
tusks. (16) With their enmity aroused Pradyumna
in the battle fought ferociously against Samba,
Akri lra against Bhoja, Aniruddha against Satyaki,
Subhadra against Sangramajit, Sumitra against
Suratha and the two Gadas [the brother and a son
of Krsna] against each other. (17) Others also, like
Nisatha, Ulmuka and more of them headed by Sa-
hasrajit, Satajit and Bhanu, confronted and killed
each other, blinded by their intoxication and to¬
tally being bewildered by Mukunda. (18) Com¬
pletely forgetting their friendship, the Kuntis, the
Kukuras, the Visarjanas, the Madhus and Arbudas,
Vrsnis and Andhakas, the Bhojas, the Satvatas, the
Dasarhas and the inhabitants of Mathura and SOra-
sena slaughtered each other. (19) In their bewil¬
dered state relatives killed relatives and friends
killed friends; sons fought against their fathers and
their brothers, nephews against uncles, paternal
uncles against maternal uncles and well-wishers
against well-wishers. (20) Running out of arrows
and having their bows broken and missiles used,
they took up cane stalks [eraka, see 11.1: 22]. (21)
Those stalks held in their fists turned into iron rods
as strong as thunder bolts as they attacked their
enemies with them, and even though Krsna tried
to stop them, they attacked Him as well. (22) Con¬
fused with their minds turned to killing, they mis¬
took Balarama for an enemy, oh King and also
raised their weapons against Him. (23) The Two
[of Balarama and Krsna] then also most furiously
joined the fight, oh son of the Kurus, and engaged
in killing, using the stalks in Their fists as clubs as
They moved about in the fight. (24) In the grip of
the brahmin curse with their minds clouded by
Krsna's mdya, the fury of their rivalry led to their
destruction, just like a fire of bamboos turns a for¬
est into ashes.
(25) When all of His clans this way had found
destruction, Krsna concluded that [just as it was
planned, 11.1: 1-4], the remaining burden of the
earth had been removed. (26) Balarama on the
shore of the ocean resorted to meditation on the
Original Person and, merging Himself within
Himself, gave up the human world. (27) Seeing
that Balarama had left, the Supreme Lord, the son
of DevakI, found a pippala tree and silently sat
down on the lap of the earth [see also 3.4], (28-32)
Exhibiting His four-armed form He, like a fire
without smoke, with His brilliant effulgence dissi¬
pated the darkness in all directions. With His
Srlvatsa mark and gray-blue cloud-like color, He
wore a heavenly pair of silken garments and radi¬
ated [with His ornaments] like molten gold. His
face, which like a blue lotus smiled beautifully
with His charming lotus eyes, was adorned with
His locks of hair and gleaming shark-shaped ear¬
rings. Splendid with a belt, a sacred thread, a hel¬
met and bracelets, arm-ornaments, necklaces, an¬
kle bells and other royal symbols, there was the
Kaustubha gem. And so He sat there with His right
foot reddish like a lotus placed on His thigh, with
the forms of His personal weapons in His hands
and with a garland of forest flowers around His
neck. (33) His foot that had the form of a deer's
face, was [then] pierced by an arrow of a hunter
named Jara who thought he saw a deer. The arrow
was fashioned from a fragment of the iron that had
remained [from the by the brahmins cursed club
that had been destroyed, see 11.1: 23], (34) When
he [Jara] saw the four-armed personality he, afraid
of having committed an offense, fell with his head
down at the feet of the Enemy of the Asuras. (35)
'This sinful person acted in ignorance, oh Mad-
husOdana, please forgive this sinner's deed, oh Ut-
tamasloka, oh Sinless One. (36) Oh Master, what
I did in disrespect of You, Visnu, was wrong, oh
You whose constant remembrance, so they say,
destroys the darkness of ignorance of all men. (37)
Please kill me therefore immediately, oh Lord of
Vaikuntha, so that I, a sinful deer hunter, may not
again commit such an offense against the saints
[*]. (38) What can I, impure by birth, say about
Him, about You [and the destruction of the
Yadus]? The operation of Your mystic power is
not even understood by Virinca, Rudra and the
other masters and sons of the Vedic word, for their
vision is clouded by Your bewildering potency!'
a
(39) Sri Bhagavan said: 'Fear not, oh Jara, please
get up, for what you did was My desire; you have
My permission to go to heaven, the abode for
those who are of good deeds.'
98 Snmad Bhagavatam - The Story of the Fortunate One
(40) After thus having been instructed by Krsna,
the Fortunate One who generated His own form,
he circumambulated Him three times. Then bow¬
ing down to Him he departed in a vimana [a heav¬
enly vehicle, also: a 'higher spirit'] to heaven. (41)
Daruka searching where Krsna was, coming close
scented the fragrant air of tulasl and went in that
direction. (42) He found Him there brilliant and
effulgent, surrounded by His weapons and resting
at the base of the Asvatha. With his heart over¬
whelmed by emotions he rushed down from the
chariot and fell with his eyes full of tears at His
feet. (43) 'Oh Master, not seeing Your lotus feet
my power of vision is lost and I fail to know the
directions, nor can I find peace; just the way one
in the night of a new moon lands in darkness.'
(44) As he was speaking thus, right before the
eyes of the chariot driver the chariot, along with
the horses and the flag of Garuda marking it, rose
up in the sky, oh King of kings. (45) And while
Visnu's divine weapons were following, Janardana
spoke to the
driver who stood
perplexed about
what was happen¬
ing. (46) 'Oh
driver, go to
Dvaraka and in¬
form Our family
members about
the mutual de¬
struction of their
close relatives,
about My condi¬
tion and about the
passing away of
Sankarsana. (47)
You and your
relatives should
not remain in
Dvaraka. Now the
Yadu capital has
been abandoned
by Me it will sink
into the ocean.
(48) Each of you
should take your
own family as
also Our parents with you and under the protection
of Arjuna go to Indraprastha. (49) You however, [I
wish to] remain firm in My devotional service
with indifference [about material affairs] being
fixed in spiritual knowledge. Understand that [all
of] this was a creation of My maya and thus obtain
inner tranquility.'
(50) After thus being addressed by Him he
[Daruka] circumambulated Him, over and over
offering his obeisances. He placed his head at His
lotus feet, and went with a sad heart to the city.'
*: Srlla Visvanatha CakravartI Thakura wonders,
since deer are by nature fearful and timid, how any
deer could possibly be on the scene of such a huge
battle, and how a hunter could calmly go about his
business in the midst of such carnage. Therefore,
the withdrawal of the Yadu dynasty and Lord
Krsna's own disappearance from this earth were
not material historical events; they are instead a
display of the Lord's internal potency for the pur-
Canto 9 99
pose of winding up His manifest pastimes on earth
[p.p. 11.30: 37]. Also the name of the hunter Jara,
meaning old age, is indicative of the metaphorical
purport of this incident [see also footnote 10.87:*].
In the Mahabharata-tatparya-nirnaya, Sri
Madhvacarya-pada wrote that the Lord for His
mission created a body of material energy into
which the arrow was shot. But the Lord's actual
four-armed form was never touched by the arrow
of Jara, who is actually an incarnation of the
Lord's devotee Bhrgu Rsi. In a previous age Bhrgu
Muni had offensively placed his foot on the chest
of Lord Visnu.
Chapter 31
The Ascension of Lord Krsna
• • •
A ,
(1) Sri Suka said: 'Then Brahma arrived there [in
Prabhasa], along with Siva with his consort, the
demigods led by Indra, the sages and the lords of
the people. (2-3) The forefathers, the perfected
souls and divine singers, the scientists and the
champions, the venerable ones, the treasure keep¬
ers and the wild men, the ones of superpower and
the dancing girls of heaven and all the ones of Ga-
ruda [the dvijas ] desirous to witness the passing
away of the Supreme Lord, eagerly chanted and
praised the birth and activities of Lord Sauri
[Krsna], (4) Crowding the sky in a great number
of vimanas, oh King, they being joined in tran¬
scendental devotion showered flowers. (5) When
the Supreme Lord saw the great father [Brahma]
and his powerful expansions [the demigods], the
Almighty One closed His lotus eyes and fixed His
consciousness within Himself. (6) Without in
meditation on the fire burning in a mystic trance
the object so auspicious for all concentration and
meditation, viz. His body most attractive to all the
worlds, He entered His heavenly abode [compare
4.4],
(7) And while in heaven kettledrums resounded
and flowers fell from the sky, Truth, Righteous¬
ness, Constancy, Fame and Beauty followed Him
as He left the earth [*, see also 10.39: 53-55]. (8)
The demigods and others headed by Brahma not
knowing the path that Krsna took, did not all see
Him entering His abode, but those who did were
most amazed. (9) Just as mortals cannot determine
the path lightning describes in the sky while leav¬
ing the clouds, the demigods could not determine
Krsna's path. (10) But Brahma, Siva and the others
who saw it, in astonishment glorified the yogic
power of the Lord. Thereupon each of them re¬
turned to his own world. (11) Oh King, understand
the appearance and the disappearance of the Su¬
preme One among the embodied beings, to be a
false show like that of an actor, enacted by His
illusory potency. Creating this universe by Him¬
self, entering it, engaging in pastimes in it and in
the end winding it up, He ceases [with these func¬
tions] and remains in the greatness of the Supreme
Self. (12) He who brought the son of His guru
back in the same body after he had been taken to
the world of Yamaraja [10.45], He who protected
you against being burned by the superior weapon
[1.12], He who even conquered Siva who is the
death of the agents of death [10.63], why would
He who brought the deer hunter [Jara] body and
100 Snmad Bhagavatam - The Story of the Fortunate One
all to the spiritual world, not be capable of pre¬
serving Himself? (13) Despite the fact that He as
the One Possessing Unlimited Potencies consti¬
tutes the exclusive cause of the maintenance, crea¬
tion and annihilation of all created beings, He did
not desire to keep His physical frame here in the
mortal world. Why would He, who is the destina¬
tion for those who are fixed upon Him, keep up
appearances [see also 3.2: 10-11]? (14) Anyone
who, rising early in the morning, attentively with
devotion glorifies this supreme destination of
Krsna, will undoubtedly reach that unsurpassable
position [see also B.G. 8: 6].
(15) When Daruka arrived in Dvaraka, he fell
down at the feet of Vasudeva and Ugrasena that he
wet with his tears because of missing Krsna. (16-
17) He told the story of the complete destruction
of the Vrsnis, oh ruler of man. When the people
heard it they, with their hearts upset, were ren¬
dered senseless in their grief. Overwhelmed by the
separation from Krsna, they struck their faces and
quickly went to the place where their relatives
were lying lifeless. (18) DevakI, RohinI and
Vasudeva thereupon could not find their sons
Krsna and Balarama and lost their consciousness
because of the pain of their bereavement. (19)
Tormented by their separation from the Supreme
Lord they gave up their lives on the spot my best
one. Then the [Yadava] wives climbed upon the
funeral pyre and embraced their [dead] husbands.
(20) The wives of Balarama entered the fire and
embraced His body, and so did the wives of
Vasudeva and the Lord's daughters-in-law for Pra-
dyumna and the others. Also Krsna's wives led by
RukminI, His first queen, entered the fire fully ab¬
sorbed in Him. (21) Arjuna distressed because of
his separation from Krsna, his dear friend, con¬
soled himself with the transcendental words of
Krsna's song [like 2: 11-12 , 2: 20-21, 2: 27, 4: 7,
4: 6, 7: 25 and 14: 27 of the Bhagavad Gita], (22)
Arjuna saw to it that for the relatives who had died
and who had no remaining family members, the
funeral rites were executed in order of the senior¬
ity of the deceased as is prescribed. (23) Immedi¬
ately after Dvaraka had been abandoned by the
Lord, it was flooded by the ocean, except, oh
King, for the residence of the Supreme Personality
of Godhead [see archeology pictures 1, 2 & 3 of
the site]. (24) In that very place MadhusQdana, the
Supreme Lord, is eternally present; as the most
auspicious of all auspicious places, its remem¬
brance alone is enough to take away everything
inauspicious. (25) Arjuna moved the survivors -
the women, the children and elders of the de¬
ceased - to Indraprastha and placed there Vajra
Canto 9 101
[Aniruddha's son] on the throne. (26) After Your
grandfathers had heard from Arjuna about the
death of their Friend, oh King, they all left to
make the great journey, but not before they had
first installed you as the maintainer of the dynasty
[they went northwards, see also 1.15: 34-51], (27)
Any conditioned soul who with faith sings about
the birth and activities of Visnu, the God of Gods,
will be freed from all sins [see Sri Dasavatara Sto-
tra], (28) The attractive and most auspicious ex¬
ploits and childhood pastimes of the incarnation of
the Supreme Lord Hari [with all His expansions,
see 10.1: 62-63], have now been described here [in
this Story of the Fortunate One] as also elsewhere
[in other scriptures]. Anyone who proclaims them
will attain the transcendental devotional service
that is the destination of the perfect sages [the
paramahamsas ].'
*: Srlla Visvanatha Cakravarti Thakura comments
here: 'Truth and other qualities departed so that
various bad qualities could become prominent in
Kali-yuga.'
Thus the eleventh Canto of the Srlmad Bhaga-
vatam ends named: Krsna's Final Instructions.
see the chapter reference at the bottom of each
page at http://bhagavata.org. The Radha-Krsna
image on the front title page is by Indra Sharma.
Email from http://bhagavata.org/email.html.
Reference: For this original translation next to the
Monier Williams Sanskrit dictionary and the
ISKCON site vedabase.net, the Sastrl C.L. Gos-
wami version of the Gita Press has been used. The
source texts, audio read files and music to this
translation one can find following the links from:
http ://bhagavata .org /
For relevant links see the Srlmad Bhagavatam
Treasury: http://bhagavata.org/treasury/links.html .
Translation: Anand Aadhar Prabhu,
http://bhagavata. 0 rg/c/ 8 /AnandAadhar.html
Production: the Filognostic Association of The
Order of Time, with special thanks to Sakhya Devi
DasI for proofreading and correcting the manu¬
script.
http://theorderoftime.com/info/guests-friends.html
Copyright: Creative Commons Attribution-
Noncommercial-Share Alike 3.0 Unported License
© 2010 Anand Aadhar: one must attribute to the
name Anand Aadhar and provide a link to the
website http://bhagavata.org; adaptation, upload¬
ing and printing is allowed for non-commercial
use and distributing the resulting work can only be
under the same or similar license to this one.
For the different copyrights of the pictures
Krsna Dvaipayana Vyasadeva
SRlMAD BHAGAVATAM
(Bhagavata Purana)
The Story of the Fortunate One
Canto 12
Translated by Anand Aadhar
Third revised edition 05-16-2018
2
Snmad Bhagavatam - The Story of the Fortunate One
CANTO 12:
The Age of Deterioration
Introduction- 3
1: The Degraded Dynasties and Corrupt Nature of the Rulers of Kali-yuga- 5
2: Despair and Hope in the Age of Quarrel- 7
3: The Song of Mother Earth and the Remedy for Kali-yuga- 9
4: Pralaya: The Four Types of Annihilation-13
5: Final Instructions to Maharaja Parlksit-16
6: Maharaja Parlksit Fiberated and the Veda Handed Down in Four-17
7: The Devotion in Samhita Branches and the Ten Topics of the Puranas-22
8: Markandeya Resists All Temptation and Prays to Nara-Narayana Rsi-24
9: Markandeya is Shown the Ford's Bewildering Potency-27
10: Siva, Ford and Helper Glorifies Markandeya Rsi-30
11: Visnu's Attributes and the Order of the Month of Him as the Sun god-32
s
12: The Topics of Srlmad Bhagavatam Summarized-36
13: The Glories of Srlmad Bhagavatam-40
Canto 9 3
Introduction
This book tells the story of the Lord and His in¬
carnations since the earliest records of Vedic his¬
tory, the history of the original culture of knowl¬
edge of India. It is verily the Krsna 'bible' [in San¬
skrit called a samhita ] of the Hindu universe. The
Bhagavad Gita relates to this book like the sermon
on the mountain by Lord Jesus relates to the full
Bible. It has about 18.000 verses contained in 335
chapters and consists of 12 subdivisons of books
that are called Cantos. These books together tell
the complete history of the Vedic culture and
cover the essence of the classical collections of
stories called the Puranas. This specific collection
of Vedic stories is considered the most important
one of all the great eigtheen classical Puranas of
India. It includes the cream of the Vedic knowl¬
edge compiled from all the Vedic literatures as
also the story of the life of Lord Krsna in full
(Canto 10). Lord Krsna constitutes a watershed in
the history between the old Vedic culture and the
'modem' political culture in which the rule of state
no longer automatically is led by the spiritual or¬
der. The book tells the story of His birth, His
youth, all His wonderful proofs of His divine na¬
ture and His superhuman feats of defeating all
kinds of demons up to the great Mahabharat war at
Kuruksetra. In this war the Vedic culture fell down
to be replaced by the fragmented relighiosity we
these days call Hinduism. This leading Purana also
called the 'perfect Purana', is a brilliant story that
has been brought to the West by Srlla A.C. Bhak-
tivedanta Swami Prabhupada, a Caitanya
Vaishnava, a bhakti (devotional) monk of Lord
Visnu [the name for the transcendental form of
Lord Krsna]. He undertook the daring task of en¬
lightening the materialist westerners, the advanced
philosophers and theologians, in order to help
them to overcome the perils and loneliness of im-
personalism and the philosophy of emptiness.
For the translation the author of this internet ver¬
sion has consulted the translations of C.L Gos-
wami. M.A., Sastrl (from the Gita Press, Go¬
rakhpur), the parcimpara [disciplic succession]
version of Srlla Visvanatha Cakravarti Thakura
and the later version of this book by Srlla A.C.
Bhaktivedanta Swami Prabhupada. The latter
translators as acaryas [guru teaching by example]
of the age-old Indian Vaishnava tradition are rep¬
resentatives of a culture of reformation of the de¬
votion for God or bhakti, the way it has been prac¬
ticed in India since the 16th century. This reforma¬
tion asserts that the false authority of the caste sys¬
tem and single dry book knowledge is to be re¬
jected. Sri Krsna Caitanya, also called Caitanya
Mahaprabhu (1486-1534), the avatara [an incar¬
nation of the Lord] who heralded this reform, re¬
stored the original purpose of developing devotion
unto the person of God and endeavored in particu¬
lar for dissemination of the two main sacred scrip¬
tures expounding on that devotion in relation to
Krsna as the Supreme Personality of Godhead.
These scriptures are the Bhagavad Gita and this
Bhagavata Purana, that is also called the Srlmad
Bhagavatam, from which all the Vaishnava
acaryas derived their wisdom for the puipose of
instruction and the shaping of their devotion. The
word for word translations as also the full text and
commentaries of this book were studied within
and without the Hare Krsna temples where the
teaching of this culture takes place. The purpose of
the translation is first of all to make this glorious
text available to a wider audience over the Inter¬
net. Since the Bible, the Koran and numerous
other holy texts are readily available, the translator
meant that this book could not stay behind on the
shelf of his own bookcase as a token of material
possessiveness. When we started with this en¬
deavor in the year 2000 there was no proper web
presentation of this book. Knowledge not shared is
knowledge lost, and certainly this type of knowl¬
edge, which stresses the yoga of non-
possessiveness and devotion as one of its main
values could not be left out. The version of Swami
Prabhupada is very extensive covering some 2400
pages of plain fine printed text including his com¬
mentaries. And that were only the first ten Cantos.
The remaining two Cantos were posthumously
published by his pupils in the full of his spirit. I
thus was faced with two daring challenges: one
was to concatenate the text or make a readable
running narrative of the book that had been dis¬
sected and commented to the single word and the
4 Srimad Bhagavatam - The Story of the Fortunate One
second challenge was to put it into a language that
would befit the 21st century with all its modem
and postmodern experience and digital progress of
the present cultural order of the world, without
losing anything of its original verses. Thus another
verse to verse as-it-is translation came about in
which Visvanatha's, Prabhupada's and Sastrl's
words were pruned, retranslated and set to the un¬
derstanding and realization of today. This realiza¬
tion in my case originated directly from the disci-
plic line of succession of the Vaishnava line of
acaryas as also from a realization of the total field
of indian philosophy of enlightenment and yoga
discipline as was brought to the West by also non-
Vaishnava gurus and maintained by their pupils.
Therefore the author has to express his gratitude to
all these great heroes who dared to face the ada¬
mantine of western philosophy with all its doubts,
concreticism and skepticism. Especially the pupils
of Prabhupada, members of the renounced order
(; sannydsTs ) who instructed the author in the inde¬
pendence and maturity of the philosophy of the
bhakti-yogis of Lord Caitanya need to be men¬
tioned. I was already initiated in India by a non-
Vaishnava guru and have been given the name of
Swami Anand Aadhar ('teacher of the foundation
of happiness'). That name the Krsna community
converted into Anand Aadhar Prabhu ('master of
the foundation of happiness') without further
ceremonies of Vaishnava initiation (apart from a
basic training). With the name Anand Aadhar I am
a withdrawn devotee, a so-called vanciprcista, who
does his devotional service independently in the
silence and modesty of his local adaptations of the
philosophy.
In most cases the word for word translations and
grammatical directions of Srlla A.C. Bhak-
ti vedanta Swami Prabhupada/ISKCON,
Visvanatha Cakravarti Thakura and C.L. Gos-
wami. M.A., Sastrl have been followed as they
were used in their translations and I have checked
them with the help of the Monier-Williams San¬
skrit Dictionary [see the file of the terms used]. In
footnotes and between square brackets [ ] some¬
times a little comment and extra info is given to
accommodate the reader when the original text is
drawing from a more experienced approach. On
the intemetsite bhagavata.org of this book, my
version refers to the version of Prabhupada that is
linked up at each verse together with my own pre¬
vious version so that it is possible to retrace at any
moment what I have done with the text. This is in
accordance with the scientific tradition of the
Vaishnava community.
For the copyright on this translation the so-called
Creative Commons Attribution Noncommercial-
Share Alike 3.0 Unported License has been cho¬
sen. This means that one is free to copy, distribute
and alter the text on the condition of attribution
(refer to the name of Anand Aadhar and to my
website address bhagavata.org), that the resulting
work can only be distributed under the same or
similar license to this one and that one cannot use
the text for commercial puiposes. Lor all other
usage one will have to contact the translator.
With love and devotion,
Anand Aadhar Prabhu,
Enschede, The Netherlands, April 17, 2012.
Canto 9 5
Chapter 1
The Degraded Dynasties and Corrupt
Nature of the Rulers of Kali-yuga
a
(0) Sri Par lk sit said: 'Please, oh sage, can you tell
me whose dynasty ruled over the earth after
Krsna, the jewel of the Yadu dynasty, had left for
His heavenly abode?' [*]
(1-2) Sri Suka said: 'The last descendant of Bri-
hadratha in the future [see 9.22: 49] was named
Puranjaya [not the one mentioned in 9.6: 12]. His
minister Sunaka will assassinate his master to
make his own son named Pradyota [historical:
Bimbisara] king. His son Palaka will have Visak-
hayupa as his son and Rajaka will
be his successor. (3) His son will
be Nandivardhana. These live
Pradyotana kings will enjoy the
earth for one hundred thirty-eight
years. (4) Then Sisunaga will take
birth and Kakavarna will be his
son, from whose son Ksemad-
harma, Ksetrajna will be bom. (5)
The son Vidhisara [of Ksetrajna]
will have Ajatasatru as his son and
Darbhaka, his son, will have A-
jaya as his successor. (6-8) From
Ajaya there will be [another] Nan¬
divardhana whose son is
Mahanandi. These ten Sisunaga
kings, oh best of the Kurus,
will rule over the earth in the age
of Kali for three hundred sixty
years. Oh King, the son of
Mahanandi, a certain Nanda, will
take birth from the womb of a
working class woman and will, as
a powerful master over millions,
be the destroyer of the royal class.
The kings will become irreligious
and be no better than sudras. (9)
He [Mahapadmananda], that ruler
over millions, will be like a sec¬
ond Parasurama and as an unchal¬
lenged authority bring the entire earth under one
rule [see 9.15 & 16]. (10) From him eight sons
headed by Sumalya will take birth and enjoy this
earth as kings for a hundred years. (11) A certain
brahmin [called Canakya] trusted by the nine
Nandas [Mahapadmananda and his sons] will
overturn them. With them removed the Maury as
will rule the earth in Kali-yuga [**]. (12) The
brahmin will put Candragupta on the throne and
his son Varisara will next be succeeded by Asoka-
vardhana. (13) Suyasa [Dasaratha Maurya] will be
bom to him, Sangata [Samprati], his son, will fa¬
ther SalisOka of whom next Somasarma [De-
vavarman] will be bom who will father Satad-
hanva from whose loins Brihadratha will take his
birth. (14) These ten Maurya kings, oh eminent
hero of the Kuru dynasty, will rule the earth in
Kali-yuga for the time of one hundred thirty-seven
years. (15-17) From Agnimitra [the son of the first
6 Srimad Bhagavatam - The Story of the Fortunate One
Sunga king named Puspamitra, a general who will
murder Brihadratha] there will be Sujyestha
[Vasujyestha] who will father Vasumitra whose
son will be Bhadraka [Andhraka] who will be suc¬
ceeded by Pulinda [Pulindaka]. His son will be
Ghosa to whom Vajramitra will be bom. His son
Bhagavata [Bhagabhadra] will beget Devabhuti,
oh eminent Kuru. These ten Sunga kings will en¬
joy the earth for more than hundred [109] years.
Thereafter this earth will be ruled by the Kanva
dynasty poor in qualities, oh ruler of man. (18)
Vasudeva, a most intelligent minister from the
Kanva family, [with the help of a female slave]
will kill the lusty Sunga king Devabhuti and
thereupon himself assume leadership. (19) His son
BhUmitra will have a successor called Narayana
[with a son named Susarma]. These Kanva kings
will rule the earth for three-hundred-forty-five
more years in Kali-yuga. (20) A low-class most
degraded man of the Andhra race called Ball, will
as a servant kill Susarma, the [last] Kanva king,
and rule the earth for some time. (21-26) His
brother named Krsna, will be the next ruler of the
earth. His son Santakarna will have Paurnamasa as
his successor. His son Lambodara will beget king
Cibilaka. Cibilaka will father Meghasvati who in
his turn will beget Athamana, who will be suc¬
ceeded by Anisthakarma. Haleya, his son, will
have Talaka as his son whose son Purlsabhlru will
have Sunandana as the next king. Cakora [his
son] will be succeeded by the eight Bahus, among
whom Sivasvati will be a great subduer of ene¬
mies. To Gomatl, his son, Purlman will be bom,
whose son will be called Medasira. Sivaskanda
bom from his loins will have YajnasrI as his son
and his descendant will be Vijaya who will father
the sons Candravijna and Lomadhi. These thirty
kings will rule the world for four hundred fifty-six
years, oh son of the Kurus [***]. (27) From the
city of Avabhriti then seven Abhrra kings will fol¬
low, ten Gardabhls and sixteen Kanka kings,
earthly rulers who will be very greedy. (28) Next
there will be eight Yavanas, fourteen Turuskas and
furthermore ten Gurundas and eleven kings of the
Maula dynasty. (29-31) The eleven Maulas will
rule for three hundred years after these [preceding
three dynasties] have ruled the earth for one thou¬
sand ninety-nine years my dear. When they are all
dead and gone, in the city of Kilakila the kings
Bhatananda, Vangiri, Sisunandi, his brother
Yasonandi and then Pravlraka will rule for one-
hundred-and-six years. (32-33) To them [the Ki-
lakilas] thirteen sons will be born called the
Bahlikas. Thereafter the kings Puspamitra, his son
Durmitra as also seven Andhras, seven Kausalas
and the rulers of VidOra and Nisadha will reign at
the same time [over different realms]. (34) In the
province of Magadha a king named Visvasphurji
will assume power, who like another Puranjaya
will turn the people of all classes into inferior Pul-
indas, Yadus and Madrakas [low-class, uncivilized
men, see *4], (35) This unintelligent king, who
protected in the city of Padmavatl will rule over
the earth from the source of the Ganges to
Prayaga, will in respect of the citizens predomi¬
nantly act against the brahminical order and ruin
the mighty class of the ksatriyas. (36) The twice-
born souls living in the provinces Saurasthra,
AvantI, Abhlra, Sura, Arbuda and Malava will [at
that time] fail to fulfill their vows while they who
rank first among the people [the kings] will be¬
come no better than sudras. (37) The lands at the
river Sindhu, as also the districts of Candrabhaga,
KauntI and KasmTra, will be ruled by uncivilized
men [, mlecchas ], sudras and others who, lacking
spiritual strength, deviate from the standard.
(38) Oh King, these generally uncivilized, earthly
caretakers [politicians] who, simultaneously rul¬
ing, are dedicated to irreligious and unrealistic
practices will, with fierce tempers [competing for
the dominion] allow their subjects hardly any
freedom [economically], (39) They will ruin the
lives of women, children, cows and intellectuals
and hanker for money and the wives of other men.
Lacking in strength they mostly have short, unsta¬
ble careers of success and failure and live short
lives. Not initiated and devoid of regulative prin¬
ciples these barbarians behaving like kings, under
the sway of passion and ignorance, will virtually
devour the citizens. (40) The people in the cities
following the example of the character, behavior
and speech of these men, will, harassed by these
rulers and by each other, thus be destroyed [in
wars, economic collapse and natural disasters, see
also klesa, Kali-yuga and B.G. 16: 6-12].'
Canto 9 7
*: The parampara of ISKCON left out this first
line of Pa nk sit questioning, where other sources
like Sastri C.L. GosvamI do begin this chapter
thus.
**: The parampara adds: 'The great historical nar¬
ration Srlmad Bhagavatam, which began with the
events prior to the cosmic manifestation, now
reaches into the realm of modern recorded history.
Modem historians recognize both the Maurya dy¬
nasty and Candragupta, the king mentioned in the
following verse.' [p.p. 12.1.11]
***: According an academic translator of the
Bhagavatam, Ganesh Vasudeo Tagare [1989, Mo-
rilal Banarsidass], this period would be found
short before the beginning of the Christian year
count. Analyzing this text in reference to historical
sources he, stating that there are many discrepan¬
cies with the cultural [manipulated?] records, also
concludes that historically the Kanva dynasty
would have only ruled for forty-five years from 75
to 30 B.C., and not for the three hundred forty-five
as the Sanskrit text states here. According to him
this part of the Bhagavatam would have been of a
later date and consist of a mishmash of hearsay
historical knowledge, which is a position con¬
tested by the parampara of course, since it is more
likely to err in the discordance of worldly interest
than in the harmony of a consciousness motivated
by spiritual discipline.
*4: The total span of generations covered here
from the first Puranjaya to the last one in the line
of the Kali-yuga decay, thus would have stretched
from about 2000 B .C. to about the twelfth century
AD.
Chapter 2
Despair and Hope in the Age of Quarrel
/ /
(1) Sri Suka said: 'And then, oh King, under the
strong influence of the time [of Kali-yuga] relig¬
iousness, truthfulness, cleanliness, tolerance and
mercy as also duration of life, physical strength
and memory will diminish day after day [see also
1.16]. (2) Among the people of the age of Kali all
one attains by good birth, behavior and qualities
will be wealth while material power will be the
only factor determining what is just and reason¬
able. (3) Relations between men and women will
be based upon sensual pleasure, business will be
ruled by deceit, masculinity and femininity are
there for sexual attraction and a sacred thread will
suffice to be considered learned. (4) External
marks only determine someone's spiritual status
and constitute the basis for mutual exchanges, be¬
cause of a lack of funds one is less credible and
scholarship consists of word jugglery. (5) Poverty
simply means a lack of virtue and hypocrisy and
deceit are the standard of virtue; verbal agreement
is enough to be married and a bath suffices to start
the day. (6) A holy place is a reservoir of water
somewhere far away, beauty depends on one's hair
style, life's purpose is to fill one's belly, someone
audacious is considered truthful, when one can
maintain a family one is an expert and one ob¬
serves religious principles for the sake of one's
reputation. (7) With the earth being crowded with
a populace thus corrupted, anyone who is the
strongest among the intellectuals, the rulers, the
merchants and the working class, will be called
the king. (8) The citizens whose wives and prop¬
erty are stolen by a merciless and avaricious ruling
class that behaves like ordinary thieves, will flee
to the mountains and the forests. (9) Suffering
draughts, famine and taxation they will be ruined
and resort to the consumption of leaves, roots,
meat, honey, fruits, flowers and seeds [see also
1.16: 20, 4.20: 14, 4.21: 24, B.G. 3: 14], (10)
Plagued by cold, wind, heat, rain and snow as also
by quarrels, hunger, thirst and diseases, they suffer
a great deal of distress and anxiety. (11) The
maximum duration of life for human beings in
Kali-yuga will be fifty years. (12-16) When the
bodies of all living entities are in decay from the
contamination of Kali-yuga, when the dutifulness
of the members of all status-orientations is lost,
when the Vedic path for all man has changed into
a predominantly atheistic sense of duty, when the
kings mainly consist of thieves and the people in
their various occupations are lying criminals of
useless violence [against specially animals], when
the societal classes as good as all are engaged in
8 Snmad Bhagavatam - The Story of the Fortunate One
profit-minded labor, cows have the
same value as goats, the hermitages
hardly can be distinguished from
materialistic households, family
bonds do not reach beyond the ties
of marriage, when the plants and
herbs are mostly small sized and all
trees are like saml trees, when there
is always lightning in the clouds and
the homes are ruled by loneliness
[voidism, impersonalism, see
Pranati], when Kali-yuga is running
at its end and the people behave like
asses, the Supreme Lord will de¬
scend in the mode of pure goodness
to defend the dharma.
(17) The spiritual master of all the
moving and nonmoving living be¬
ings, Lord Visnu, the Supreme Per¬
sonality and Controller of All, takes
birth for the protection of the relig¬
ion and to put an end to the karma
of the saintly souls. (18) In the vil¬
lage of Sambhala Lord Kalki will
appear in the home of the great soul,
the eminent brahmin Visnuyasa ['the
glory of Visnu']. (19-20) Mounting
His swift horse Devadatta, the Lord
of the Universe endowed with His
sword, transcendental qualities and
eight mystic opulences [siddhis], will subdue the
reprobates. With speed traveling the earth on His
horse He, unrivaled in His splendor, will slaughter
the thieves dressing as kings by the millions. (21)
When all the robbers have been killed, the minds
of all the residents of the towns and cities will
clear up who came in touch with the breeze carry¬
ing the most sacred fragrance of the [with sandal¬
wood paste] decorated body of Lord Vasudeva.
(22) When Vasudeva, the Supreme Lord, is situ¬
ated in their hearts in the transcendental form of
His goodness, the production of offspring will be
abundant. (23) After the Supreme Lord Kalki, the
Lord and Master of Dharma, has incarnated,
Satya-yuga will begin and progeny will be created
in the mode of goodness [see yuga\. (24) The
moment the sun and the moon together with Jupi¬
ter [Bhrihaspatl] in the same constellation [of
Karkatha or Cancer] enter the lunar mansion of
Tisya [or Pusya, 3° 20' to 16° 40' see zodiac],
Satya-yuga [Krta] will begin.
(25) I briefly described all the past, present and
future kings belonging to the solar and lunar dy¬
nasties [see also vamsa ]. (26) Beginning from the
birth of your good self up to the coronation of king
Nanda [see 12.1: 12] eleven hundred and fifty
years will pass [*]. (27-28) On the [northwest] line
between the two stars [Pulaha and Kratu] one first
sees rising in the constellation of the seven sages
[Ursa Major, the Great Bear], one in the nightly
sky sees their [ruling] lunar mansion. The sages
[the stars] in that lunar mansion remain connected
with it for a hundred human years. Now, in your
time, they are situated in the naksatra called
Magha. (29) When Visnu the Supreme Lord, the
Canto 9 9
sun known as Krsna, returned to heaven, this
world entered the age of Kali in which people de¬
light in sin. (30) For as long as He, the Husband of
Rama, touched the earth with His lotus feet, Kali
could not prevail on earth. (31) Kali-yuga begins
when the [constellation of the] seven divine sages
enter[s] Magha. That period covers twelve hun¬
dred [godly] years [or 432.000 human years, see
also kala\. (32) When the seven sages pass from
Magha to the lunar mansion of POrvasadha, this
age of Kali will attain its full strength beginning
with the time of king [Mahapadma] Nanda and his
descendants. (33) The historians say that the age
of Kali began the very day that Sri Krsna departed
for the spiritual world. (34) At the end of the thou¬
sand celestial years of the fourth [Kali] age, Satya-
yuga will start again, the time when the minds of
men will be self-enlightened.
(35) Thus this dynasty from [Vaivasvata] Manu
has been enumerated as it is known on earth. The
positions of the scholars, the traders and the work¬
ers in each age can therewith also be understood.
(36) Of these personalities, these great souls, one
only remembers their names; all that remains of
their glory on this earth are their stories. (37)
Devapi, the brother of Santanu [9.22: 12-17] and
Maru [9.12: 5-6] who took birth in the Tksvaku
dynasty, are endowed with great mystical power
and both live [even now] in Kalapa. (38) At the
end of the age of Kali they will return to human
society and promulgate the varnasrama-dharmci
as it was before, deriving from the instructions
they received from Vasudeva [Krsna]. (39) The
four ages of Krta [Satya], Treta, Dvapara and Kali
that the living beings undergo in this world, will
repeat themselves continuously following this se¬
quential order [see also mahdyuga]. (40) Oh King,
these kings, these gods among man and the others
1 described, who arriving on this earth exert their
possessiveness, in the end all have to forsake this
world and face their demise. (41) Even if some¬
one's body carries the name of king it is neverthe¬
less destined to be known as stool, worms or
ashes. For the sake of that body he was an enemy
of other living beings and therefore ends up in
hell. What does such a one know about his self-
interest [compare 6.18: 25, 7.15: 37, 10.10: 10,
10.51: 50]? (42) [A king may think:] 'How can this
same undivided earth as controlled by the person¬
alities of my predecessors and now under my con¬
trol, stay in the hands of my son, grandson and
other descendant?' (43) When one accepts this
body that is composed of earth, water and fire,
with a notion of 'I' and when one says 'mine' to
this earth, one lacks in intelligence, for in the end
reaching one's own absence one has to forsake
both this body and this earth [see also 4.9: 34-35].
(44) Oh King, of whatever that kings may enjoy in
the world with all their power, is by Time nothing
more preserved than some accounts and histories
[compare with 2.9: 33, 5.19: 28, 11.19: 16, 11.28:
21 ].'
*: From this statement can be derived, that the
Candragupta that after Nanda by Canakya was put
on the throne must have been another Candragupta
than the one who 1500 years later supposedly de¬
feated Alexander the Great in the fourth century
B.C. The parampara adds to the discrepancy of
three centuries further: 'Although Sukadeva
GosvamI previously described approximately fif¬
teen hundred years of royal dynasties, it is under¬
stood that some overlapping occurred between
kings.'
Chapter 3
The Song of Mother Earth and the Re¬
medy for Kali-yuga
(1) Sri Suka said: 'When the earth saw the kings
busily engaged in conquering her, she laughed and
said: 'Ah, just see how these kings, these play¬
things of death, wish to conquer me! (2) This lust
of the rulers of man and even the sages, is doomed
to fail; those kings are putting their faith in a lump
of matter that compares to a water bubble.' (3-4)
'Fet us first conquer the sixfold [of the senses and
the mind], then subdue the leading ministers and
then the advisors. Next we rid ourselves of the
citizens, the friends, the elephant keepers and the
thorns [the thugs]. This way we will step by step
conquer the earth and her girdle of seas', but think¬
ing thus with their hearts caught in expectations,
10 Snmad Bhagavatam - The Story of the Fortunate One
they do not realize the finality of their existence
[compare B.G 16: 13-18], (5) Having conquered
the lands by the sea they, with all their might, next
enter the seas. Of what use is such a victory over
the self? Spiritual liberation is the fruit of conquer¬
ing oneself!
(6) The Manus and their sons, oh best of the Ku¬
rus, all gave up [ruling over me] and left [for the
forest] the way they came, but those lacking in
intelligence try to conquer me through warfare. (7)
Because of me among materialistic persons con¬
flict arises between fathers and sons and between
brothers, for their hearts are ruled by possessing
power. (8) Endeavoring for me saying 'This entire
land is mine and not yours, you fool', the rulers
quarrel, kill each other and get killed [compare
e.g. 2.5: 13, 2.7: 42, 4.29: 5, 5.5: 8,
6.16: 41, 7.8: 7-10, 9.4: 2-12], (9-13)
Prthu, PurOrava, Gadhi, Nahusa,
Bharata, KartavTryarjuna, Mandhata,
Sagara, Rama [*], Khathvanga,
Dhundhuha [or] Kuvalayasva [9.6: 23-
24], Raghu [9.10: 1], Trinabindu [9.2:
30], Yayati, Saryati [9.3: 1], Santanu
[9.22: 12-13], Gaya [5.15: 6-13],
Bhaglratha [9.9: 2-17], Kakutstha [9.6:
12], Naisadha [Nala, 9.9: 16-17, 9.23:
20-21, from the descendants of
Nisadha, 9.12: 1], Nriga [Nabhaga,
10.64: 10], Hiranyakasipu, Vrtra,
Ravana, who made the whole world
lament, Namuci [8.11: 29-49], Sam-
bara [10.36: 36], Bhauma, Hiranyaksa
and Taraka [8.10: 19-24], as also many
other demons and kings of great con¬
trol over others, were all heroes who
well informed were unconquerable and
subdued everyone. Living for me, oh
mighty one, they expressed great pos¬
sessiveness but, by the force of Time
being subjected to death, they failed to
accomplish their goals, historical ac¬
counts is all that remained of them [see
also B.G. 4: 7],
A
(14) [Suka continued:] These narra¬
tions 1 related to you about great kings
who spread their fame in all the worlds
and then departed, do not express the highest pur¬
pose, oh mighty one. They are but a wealth of
words [a backdrop] for dilating on renunciation
and wisdom. (15) It is rather the repeated discuss¬
ing and singing about the qualities of the Lord
Praised in the Verses, what destroys everything
inauspicious. He who desires Lord Krsna's pure
devotional service should therefore do that regu¬
larly [seeking that association] and hear [about
Him] time and again.'
(16) The honorable king [Parlksit] said: 'By what
means my Lord, do the people living in Kali-yuga
eradicate the faults accumulating because of that
age? Please explain to me how it is. (17) How
about the yugas, the duties prescribed for them,
the time they last and when they end, as also the
Canto 9 11
Time itself that represents the movement of the
Controller, of Lord Visnu the Supreme Soul [see
also time quotes page]
A /
(18) Sri Suka said: 'The religion of the people in
Satya-yuga, oh King, is by the people of the time
maintained with all its four legs: the powerful legs
of truth [satyo\, compassion | clayd |, penance \ta-
pas] and charity [dana, or also sauca, purification
[**], compare 1.17: 24, 3.11: 21 and see niyama].
(19) The [hamsa -Jpeople [of that age] are content,
merciful, friendly, peaceful, self-controlled, toler¬
ant, satisfied within, equal-minded and mostly as¬
cetic [see also 3.13: 35 and 11.17: 10]. (20) In
Treta-yuga one fourth of [the strength of each of]
the legs of dharma is gradually lost because of the
legs of adharma or godlessness: untruth, violence,
dissatisfaction and discord [compare 1.17: 25].
(21) During that age people are of devotion with
rituals and penances, without any excessive vio¬
lence or wanton desires. Prospering in their re¬
spect for the three Vedas they follow the three
paths [of regulating the religion, the economy and
sense gratification], while the four classes are pre¬
dominantly brahminically oriented, oh King. (22)
The dharmic qualities of austerity, compassion,
truth and charity are in Dvapara-yuga reduced to
one half [of their strength] because of the adhar-
mic characteristics of violence, discontent, lies and
hatred. (23) One is [in that age] of a high moral
fiber, one loves glory and is absorbed in Vedic
study. One is opulent with large families and joy¬
ful, while brahmins and nobles constitute the
greatest number among the four classes. (24) Be¬
cause of the constant increase of the principles of
godlessness, in Kali-yuga the legs of religiousness
further decrease to one fourth [of their strength,
compare 1.17: 25], until they finally will be de¬
stroyed. (25) In that age the people will be greedy,
ill-mannered, lacking in compassion, prone to use¬
less quarrel, unfortunate and obsessed with mate¬
rial desires, while they will mainly consist of la¬
borers and less civilized characters. (26) The
qualities of goodness, passion and ignorance that
thus [depending the age] are observed in a person,
undergo - being impelled by [the operation of]
Time - permutations within the mind [***]. (27)
The time when the mind, the intelligence and the
senses flourish in the mode of goodness, should be
understood as Satya-yuga, the age of taking pleas¬
ure in knowledge and austerity. (28) Oh intelligent
one, when the conditioned souls devoted to their
duties are of ulterior motives and strive for honor,
that predominance of passion must be considered
the time of Treta. (29) When greed and dissatisfac¬
tion, false pride, envy and hypocrisy are seen eve¬
rywhere and actions are dominated by selfhood,
one speaks of the time of Dvapara, the age of pas¬
sion and ignorance.
(30) Kali-yuga is known as the age of ignorance,
where there is deceit, false testimony, sloth and
lethargy, violence, depression, lamentation, delu¬
sion, fear and poverty. (31) As a consequence the
mortals will be shortsighted, unfortunate, eating
too much, lusty and poverty-stricken while the
women will act of their own accord and be un¬
chaste. (32) In the populated areas uncivilized
people will take high positions [and act like
thieves], the Vedic scriptures will be slighted by
false doctrines [heretics], the political leaders will
devour the people and the twice-born souls will be
dedicated to their bellies and genitals. (33) The
youngsters [the students] will be averse to vows
and impure in their engagements, the householders
will be beggars [with what they claim], the with¬
drawn souls [the middle-aged, with no nature left
to retreat into] will be city-dwellers and the re¬
nounced order will greedily endeavor for wealth
[be engaged in 'reli-business']. (34) Smaller in
size, voracious and having many children, [the
women will have] lost their timidity and con¬
stantly speak harshly and with great audacity be as
deceitful as thieves. (35) The merchants will in¬
dulge in cheating so that their business dealings
will be wicked while the people unnecessarily will
consider any contemptible occupation [in the sex
industry or gambling business] a good job. (36)
Servants will abandon a master who lost his
wealth - even if he is the best one around, masters
will abandon a handicapped servant - even when
he belonged to the family for generations, and
cows will be abandoned [and killed] as soon as
they stopped giving milk. (37) Under the control
of women, men in Kali-yuga will be wretched and
forsake their fathers, brothers, friends and rela¬
tives, while regularly associating with their broth¬
ers and sisters-in-law in a conception of friendship
12 Snmad Bhagavatam - The Story of the Fortunate One
based upon sexual enjoyment. (38) Laborers being
dressed up as mendicants of austerity, will accept
religious charity to earn their living and mount a
high seat to speak about religious matters without
any knowledge of dharmic principles. (39-40)
With their minds constantly full of stress, emaci¬
ated by famine and taxes in times of scarcity with
droughts on the surface of the earth, oh King, the
people of Kali-yuga will be troubled by countless
worries and live in fear. Lacking in clothing, food,
drink, rest, sexual love [vyavdya, also called
'change'], bathing and personal ornaments they
will appear like ghostly creatures. (41) In the age
of Kali one will even over a single coin develop
enmity [5.14 and 5.14: 26], reject friendly rela¬
tions, kill oneself [be suicidal] and even kill one's
relatives [domestic violence]. (42) Only interested
in the petty service of the stomach and the genitals
one, even being born in a respectable family, will
not protect the elderly parents, the wife and the
children. (43) Oh King, with their minds diverted
by atheism the mortals in Kali-yuga in general will
not worship the Infallible One, the Personality of
Godhead who is the Supreme Spiritual Master of
the three worlds at whose feet the various masters
bow down. (44) In Kali-yuga the people do not
worship Him, even though He is the One by whom
a person, who dying in distress collapsing with a
faltering voice helplessly chants His name, is freed
from the chains of karma and achieves the topmost
destination [see also B.G. 8: 10 and 6.2], (45) The
objects [and food], places and the individual na¬
ture of man are as a result of Kali-yuga all pol¬
luted [diseased, full of faults], but when one in¬
stalls Bhagavan, the Supreme Personality in one's
heart, He takes all this contamination away.
(46) Of those human beings who but even heard,
glorified, meditated, worshiped or venerated the
Supreme Lord, the inauspiciousness is cleansed
away that from a thousand births accumulated in
their hearts. (47) Just as the discoloration one finds
in gold because of other metals is removed by fire,
the impurities of the mind of yoga practitioners are
removed when Lord Visnu has entered their heart.
(48) Education, penance, breath control, friend¬
ship, bathing in holy waters, vows, charity and
praying with prayer beads do not realize as full the
purification of the mind as the presence of Him,
the Unlimited Personality of Godhead, in the
heart. (49) Therefore, oh King, do your utmost
best to establish Lord Kesava in your heart; the
moment you die [here after this week] you will
with your attention focussed on Him attain the
highest destination. (50) The Supreme Lord medi¬
tated upon by those who are dying is the Supreme
Controller, the Soul and Shelter of All, who leads
them to their true identity my dearest. (51) In the
ocean of faults of Kali-yuga, oh King, there is
luckily one great good quality: just by singing
about [and meditating on] Krsna['s name, see bha-
jans] one can be liberated from material bondage
and achieve beatitude [see also bhagavata dharma
and klrtana ]. (52) The same result one achieves in
Satya-yuga by meditating on Visnu, one achieves
in Treta-yuga by worshiping with sacrifices and
one achieves in Dvapara-yuga by serving the lotus
feet [of Him in the form of a king], is in Kali-yuga
achieved by singing about [and meditating on the
names of] the Lord [see also 11.5: 38-40].'
*: According to Srlla Srldhara SvamI, and as con¬
firmed by Srlla Visvanatha Cakravartl Thakura,
the king Rama mentioned here is not the incarna¬
tion of Godhead Ramacandra. This is corroborated
by the M.W. dictionary mentioning the demigod
Varuna, writers, teachers and other great personali¬
ties addressed with that name. Probably Bhargava
is meant, also known as Usana, who most power¬
fully formed a dynasty descending from the sages
Bhrgu and Markandeya [see: 9.16: 32 and 4.1:
45],
**: In the M.W. dictionary three meanings are
given for the word dana: 1. donating, giving gifts
2. sharing or communicating and 3. purification.
The last meaning confirms the use of the term
sauca in the First Canto of Srlmad-Bhagavatam as
the fourth leg of the bull of religion. This alterna¬
tive definition of the word danam is confirmed by
Srlla Visvanatha Cakravartl Thakura.
***: The parampara adds to this: 'The particular
age represented by goodness (Satya), passion
(Treta), passion and ignorance (Dvapara) or igno¬
rance (Kali) exists within each of the other ages as
a subfactor.'
Canto 9 13
Chapter 4
Pralaya: The Four Types of Annihila¬
tion
(1) Sri Suka said: 'Time beginning with the small¬
est unit of the atom and culminating in the two
halves [or parardhas of the life of Brahma], oh
King, has been described [in 3.11] together with
the duration of the yugas. Now hear about the an¬
nihilation of a kalpa. (2) A thousand cycles of four
yugas is called a kalpa, a day of Brahma, in which
there are fourteen original progenitors of mankind
[Manus], oh ruler of the citizens. (3) At their end
there is a period of dissolution of the same dura¬
tion that is described as the night of Brahma. Dur¬
ing that time the three worlds are subject to de¬
struction. (4) This is said to be the occasional an¬
nihilation [or naimittika pralaya ] in which
[Narayana] the creator of the universe lies down
upon His bed Ananta, to absorb the universe in¬
cluding Lord Brahma. (5) After the completion of
two parardhas [the two halves of the entire life] of
the highest situated living being, Lord Brahma, the
seven elements [mahat, aliankdra and the five
tanmdtras ] are subject to destruction. (6) This [oc¬
casion], oh King, at which the universal egg, this
aggregate [of these seven universal aspects]
reaches the time of its disruption and dissolves, oh
King, constitutes the elemental [prdkrtika] annihi¬
lation. (7) For a hundred years, oh King, the
clouds will not shower rain upon the earth. The
people being confounded by the time will, in the
distress of their hunger with the lack of food that
follows, [even] consume each other and step by
step find their destruction. (8) The sun with its
terrible rays will evaporate all the juice of the
earth, the ocean and the living bodies, and not give
the slightest [precipitation] in return. (9) There¬
upon from the mouth of Lord Sankarsana the fire
of destruction will issue, that raised by the force of
the wind will burn all levels of existence on earth
[and the other planets, 3.11: 30, 8.5: 35], (10) The
universal egg burning on all sides with the flames
of the fire from below and the sun above, will
glow like a ball of cow dung. (11) Next for more
than a hundred years the terrible wind of the ulti¬
mate destruction [ samvartaka ] will blow and turn
the sky gray with dust. (12) Clusters of multicol¬
ored clouds dear King, then will pour down rain
for a hundred years with tremendous claps of
thunder. (13) The shell of the universe will there¬
upon fill up and constitute a single [cosmic] body
of water. (14) The moment the water of the flood
takes away the quality of fragrance, the element
earth, being deprived of its fragrance, will dissolve
[see also 3.26: 49-61, 11.3:9, 11.24: 22-27].
(15-19) Fire then takes away the taste of water,
after which it, deprived of this quality, dissolves.
Next follows fire that by air is deprived of its form
because it takes its quality [of touch] away, after
which the air enters the ether that takes away that
quality. Then, oh King the ether dissolves in the
original element of nature [adi, false ego in igno¬
rance] that takes away its quality of sound. Subse¬
quently the senses are seized by the vital power of
the universe [tejas or false ego in passion] my
best, while the gods are absorbed by the universal
modification [vikara, the false ego of goodness].
Cosmic intelligence [mahat] seizes the false ego
with all its functions after which mahat is ab¬
sorbed by the modes of nature of sattx’a and so on.
These three modes, oh King, are then, under the
pressure of Time, overtaken by the inexhaustible
doer [the original unmanifest form of nature]. The
original doer is not subject to transformation in
divisions of time [shath-urmi] and such qualities;
being unmanifest without a beginning and an end,
it [or He] is the infallible eternal cause. (20-21)
Therein [in His primal state] one does not find
speech, mind, or the mode of goodness, passion or
ignorance. Neither the elements of the complete
whole - the vital air, the intelligence, the senses
and so on - are found there, nor are the gods there
or the arrangement of the different planetary or¬
ders. There is no sleeping, waking or deep sleep,
no water, air, ether, fire, earth or sun. That what is
like a void or someone fast asleep, is the [primal]
substance that defies all logical explanation and
serves as the root [the pradhana ], so say the
authorities. (22) This [state] constitutes the
[prakrtika pralaya ] dissolution wherein all the
material elements of nature and energies of the
14 Snmad Bhagavatam - The Story of the Fortunate One
unseen Original Person are completely dismantled
by Time and helplessly merge.
(23) It is spiritual knowledge [the consciousness,
the Absolute Truth alone] that is the foundation
which manifests in the form of these elements of
intelligence, the senses and the sense objects.
Whatever that is perceived as having a beginning
and an end is insubstantial, for it has no existence
apart from its cause [only being a reference to it,
compare 11.28: 21]. (24) A lamp, an eye that per¬
ceives and the form perceived do not stand apart
from the light [that is treated by them]. The same
way intelligence, the senses and sense perceptions
do not stand apart from the [one Supreme] reality
[the Absolute Truth] that is quite different [see
also siddhanta and B.G. 9.15]. (25) The wakeful¬
ness, sleep and deep sleep that belong to the intel¬
ligence are therefore called a deception of the
senses [relative to the fourth state of meditation
called turlya ]. This, oh King is the duality experi¬
enced by the soul [11.13: 27-34]. (26) Just as
clouds are there and are not there in the sky, this
entire universe with its different parts being gener¬
ated and having vanished is there and not there
within the Absolute of the Truth. (27) The ingredi¬
ent cause my best, of any composite entity out
here, is something real [that can be perceived] so
is stated [in the Vedanta-sutra], just as the threads
of a piece of cloth can be perceived separately
from the fabric they form [see also 6.3: 12, 11.12:
21]. (28) Whatever one may experience as having
a general cause and a specific effect constitutes a
form of illusion; everything with a beginning and
an end is insubstantial because of the interdepend¬
ence [of cause and effect]. (29) Even though
knowable to us the changeable nature of [the phe¬
nomenal world or] even a single atom, can in no
way be explained without [ - as standing apart
from -] the Self inside [of the Time, the Lord, the
expansion of the universe, the 'fourth dimension'],
for if that would be so [if there would not be such
Canto 9 15
a Self] it should, being equal to the consciousness,
stay the way it is. (30) One cannot have different
types of Absolute Truth; if an unknowing person
thinks of the Absolute in terms of opposites, that is
just like having two skies, two daylights or two
life breaths. (31) Just as gold appears to men in
many forms depending its use, the Supreme Lord
Adhoksaja who is inconceivable to the senses, is
described in different terms by a worldly person
and a person of Vedic knowledge. (32) A cloud
brought about by the sun is made visible by the
sun but means darkness to the eyes that are a par¬
tial expansion of the sun. Similarly the ego, one's
1-awareness, is a quality of the Absolute made
visible by the Absolute, but as a partial expansion
of the Absolute that ego means darkness [false¬
hood] to the individual soul being bound to the
material self. (33) When a cloud produced by the
sun is riven, the eye sees the sun's form. When the
same way the false ego that covers the spirit soul
is destroyed by spiritual [self-] inquiry, remem¬
brance [of the Original Self] will be the result.
(34) When one thus with this sword of discrimina¬
tion has cut away the false ego originating from
illusion that binds the soul and one
has developed a firm realization of
the Infallible Supreme Soul, one
speaks of the entire annihilation [of
one's materially determined exis¬
tence, atyantika pralaya ], dear
King.
(35) Oh subduer of the enemies,
some expert knowers of the subtle
all-pervading spirit, assert that the
creation and destruction of all liv¬
ing beings beginning with Brahma,
is an everlasting [nitya] process.
(36) The [more or less favorable
living] conditions of all living be¬
ings subject to transformation, are
rapidly and continuously wiped out
by the mighty force of the current
of Time and constitute the causes
of their birth and death. (37) These
states of existence created by the
Time, the form of the Lord without
a beginning or an end, one does not
see [directly], just as the [move¬
ments of the] planets in the sky are not seen [di¬
rectly, see also 3.10: 10-14]. (38) Annihilation in
the sense of a continuous [nitya], periodical
[naimittika ], natural [elemental or prakrtika] and
complete [ atyantika ] destruction has been de¬
scribed. This is how Time [ kala\ operates.
(39) These narrations about the iTla of the creator
of the universe, Narayana, the reservoir of all exis¬
tences, have been related briefly and clearly to
you, oh best of the Kurus. Not even the Unborn
One [Lord Brahma] would be able to enumerate
them completely. (40) For a person distressed by
the fire of the different miseries of life and the de¬
sires to cross the hard to overcome ocean of mate¬
rial existence, there is no boat but the one of being
devoted with a taste for the narrations of the pas¬
times of the Fortunate One, the Supreme Personal¬
ity. (41) Long ago the infallible Lord Nara-
Narayana taught this essential compendium of all
the classical stories, to Narada Muni who passed it
on to Krsna Dvaipayana [Vyasa, the author; see
5.19: 10-15]. (42) He, that powerful Lord
16 Snmad Bhagavatam - The Story of the Fortunate One
Badarayana, thereupon was pleased to teach me
this Bhagavatam, oh Maharaja, this anthology
equal in status to the four Vedas. (43) Suta
GosvamI, sitting here with us, oh best of the Ku¬
rus, will [in his turn] pass it on when he is ques¬
tioned by sages headed by Saunaka during a
lengthy sacrificial ceremony in the forest of
Naimisaranya [see 1.1].'
Chapter 5
Final Instructions to Maharaja Parlksit
(1) Sri Suka said: 'In this [narration] I have elabo¬
rately described the Supreme Lord Hari, the Soul
of the Universe, from whose grace Lord Brahma
was born [3.8] from whose anger Lord Siva [3.12:
7] took birth. (2) Oh King, you who think 'I am
going to die', have to give up this animalistic men¬
tality; it is not so that you - just like the body - [as
a soul] have been born while you before were non¬
existent. You likewise neither shall die today [see
also B.G. 2: 12 & 2: 20], (3) You will not get a
new life as a child of yours or in the form of a
grandchild, the way a plant sprouts from its own
seed; you differ from the body and that what be¬
longs to it as much as fire [differs from the wood it
is burning *]. (4) The way one in a dream can wit¬
ness one's own head being cut off [while staying
alive] one also witnesses the physical body com¬
posed of the five elements and so on. That is why
the soul of the body is of an unborn and eternal
nature [see also B.G. 2: 22], (5) When a pot is
broken the air in the pot again will be as the air
before; so too the individual regains his original
spiritual state when the body is dead. (6) The ma¬
terial bodies, qualities and actions of the spirit soul
result from a materially oriented mind; and it is
maya, the illusory potency of the Lord, that brings
about the material mind and the consequent [re¬
peated] material existence of the individual living
being [through ahankara, see also 2.5: 25, 3.26:
Canto 9 17
31-32, 'ill'. 2-5], (7) The combination of oil, a
vessel, a wick and lire is what one sees together
with the burning of a lamp. Likewise one sees how
because of the interaction of the modes of passion,
goodness and ignorance the material existence of
the physical body develops and finds destruction.
(8) The soul differing from the gross [deha\ and
the subtle [ linga ] body, is self-luminous, and con¬
stitutes, because it is as unchanging as the sky, the
foundation [adhara] that is eternal and beyond
comparison. (9) Oh prabhu, engaging your intelli¬
gence thus with logical inferences in meditation
upon Lord Vasudeva, you should carefully con¬
sider your essence, your true self, that is covered
by your physical frame. (10) Taksaka [the snake-
bird] sent by the words of the brahmin [1.18] will
not burn you; the messengers of death cannot su¬
persede you [your soul] who [now] have mastered
the causes of death and death itself [see also
11.31: 12], (11-12) With the consideration 'I am
the Original Supreme Spirit, the Abode of the Ab¬
solute and the Supreme Destination' you should
place yourself within the Supreme Self that is free
from material designations. [Having done this]
you will, with the entire world thus set apart from
the self, not even notice Taksaka or your own
body when he, licking his lips and with his mouth
full of poison, bites your foot. (13) Dear soul, is
there anything more you want to know, oh King,
after all that I in response to your questions told
you about the activities of the Lord?'
*: In the sruti- mantra it is said: pita putrena pi-
triman yoni-yonau: "A father has a father in his
son, because he may take birth as his own grand¬
son."
Chapter 6
Maharaja Parlksit Liberated and the
Veda Handed Down in Four
(1) Sri Suta said: "After Maharaja Parlksit, the one
protected by Visnu, had heard what was said by
the sage, the equal minded seer of the Supreme
Soul, the son of Vyasa, he approached his lotus
feet, bowed his head down and said with his hands
folded the following to him. (2) The king said:
'With the great mercy shown by your goodness
full of compassion, I have attained perfection be¬
cause you described directly to me the Lord With¬
out a Beginning or End. (3) It is no suiprise at all
for great souls absorbed in the Infallible One to be
of mercy with the ignorant conditioned souls who
are tormented by distress. (4) We [thus] heard
from you this collection of classical stories in
which the Supreme Lord Uttamasloka is being
described [*]. (5) My lord, I do not fear Taksaka
or any other living being, nor do I fear repeated
deaths; I have entered the Spirit of the Absolute
revealed by you as [nirvana, as] standing apart
from everything material, and [am now] free from
fear. (6) Please allow me, oh brahmin, to place my
speech [and other sensory functions] in Adhoksaja
so that I, with an absorbed mind having forsaken
all sensual desires, can give up my life. (7) With
the help of you who showed the all-auspicious,
supreme shelter of the Lord Almighty, I have be¬
come fixed in non-material knowledge and wis¬
dom and has my ignorance been eradicated.' "
(8) Suta said: "Thus having been addressed the
powerful saint, the son of Vyasa, gave him the
permission. After the king, that god among the
people, along with the renounced sages had wor¬
shiped him, the sage left. (9-10) Parlksit, the
saintly king, by the power of reason thereupon
placed his mind in his soul, meditated on the Su¬
preme Truth and arrested his breath so that he be¬
came as motionless as a tree. On the bank of the
Ganges sitting on darbha grass laid to the east, the
great yogi, facing the north, broke in perfect reali¬
zation of the Absolute Spirit with all doubts. (11)
Dear scholars, when Taksaka, being triggered by
the angered son of the brahmin sage [Samika],
was on his way to kill the king, he encountered
Kasyapa Muni [see 1.18]. (12) He was an expert
in countering poison, but Taksaka satisfied him
with valuables and persuaded him to return home.
Thereupon he, able to assume any form desired,
disguised himself as a brahmin and bit the king.
(13) Before the eyes of all embodied souls the
body of the fully self-realized saint among the
kings was consumed by the fire of the snake's poi¬
son and turned immediately to ashes. (14) From
18 Snmad Bhagavatam - The Story of the Fortunate One
all directions of the earth and the sky a great cry of
lamentation was heard of the surprise of all demi¬
gods, demons, human beings and other creatures.
(15) The kettledrums of the demigods resounded,
the Gandharvas and Apsaras sang and the self-
realized souls spoke words of praise and rained
down a shower of flowers. (16) When Janamejaya
heard that his father had been bitten by Taksaka,
he most enraged accordingly together with the
brahmins offered all the snakes [of the world] as
oblations in a sacrificial ceremony. (17) Taksaka
seeing the great seipents being burned in the blaz¬
ing fire of the snake sacrifice, agitated by fear
went to Indra for shelter. (18) King Janamejaya
not seeing Taksaka among them, said to the brah¬
mins: 'Why has Taksaka, the lowest of all seipents,
not been burned?'
(19) [They answered:] 'Oh best of the kings, he is
hiding, having approached Indra for shelter. The
snake is protected by him and therefore did not
end up in the fire.'
(20) After the highly
intelligent son of
Parlksit heard these
words he said to the
priests: 'Dear schol¬
ars, why not throw
Taksaka along with
Indra into the fire?'
(21) Hearing that the
priests performed the
ritual for offering
Taksaka along with
Indra. [They prayed:]
'Oh Taksaka, may
you quickly fall into
this fire here together
with Indra and his
host of demigods.'
(22) Indra who to¬
gether with Taksaka
and his vimana was
thrown from his po¬
sition by the deroga¬
tory words of the brahmins, became most dis¬
turbed. (23) Brihaspati, the son of Angira, who
saw him together with Taksaka fall from the sky in
his vimana, addressed the king: (24) 'This snake-
bird does not deserve to be killed by you, oh ruler
of men. He, this king of the snakes, drank from the
nectar [of the gods] and is therefore beyond any
doubt free from aging and immortal! (25) The life
and death of a living being and his destination [in
a next life], oh King, are solely the result of his
karma; no other agent than this brings him happi¬
ness and distress. (26) A living being dying be¬
cause of snakes, thieves, fire and lightening, hun¬
ger, thirst, disease or other agents, oh King, under¬
goes that because of his accumulated karma. (27)
For that reason, oh King, this sacrifice should be
stopped that is performed with the intent to harm
others. People burning innocent snakes will have
to suffer that fate themselves [see also the
Mahabharata 1.43].' "
(28) Suta said: "Thus being addressed he said: 'So
be it!', and with respect for the words of the great
sage he ceased with the snake sacrifice and wor-
Canto 9 19
shiped that master of speech [Brihaspati]. (29) It is
this great material illusion [mahamaya] belonging
to Visnu that, because of the interaction of the ma¬
terial qualities [the gunas ], causes misfortune,
cannot be counteracted and from which the souls
who are part and parcel of Him become bewil¬
dered and are caught in material bodies. (30-31)
The visible illusory energy wherein abiding one
lacking in peace thinks in terms of deceit, will not
[prevail] when one constantly investigates what
goes on in the soul. This is so because one therein,
[in that state] the transcendentalists speak about, is
not of the materialistic arguments that assume so
many forms nor thereof is of a mind full of deci¬
sions and doubts. In that [transcendental con¬
sciousness] the living entity is not of worldly con¬
cerns or of their causes and the benefits achieved
by them, nor is he therein of the I-awareness [that
is so strong] in being bound to the modes. That is
all excluded then. A wise soul should take pleasure
in warding off the waves of worldly conditioning
as also anyone thus being entangled [see also e.g.
6.4: 31-32]. (32) The supreme refuge of Lord
Visnu is, by those who wish to give up everything
inessential, designated as that what is 'neither this,
nor that' [see also neti neti ]. Rejecting the immor¬
ality [of materialism] and with their emotions di¬
rected at nothing else, they embrace in their hearts
the 'not-that' [of the Soul, of Him] to which they
hold on deeply absorbed in meditation [in
samadhi ]. (33) [Thus] not being corrupted by the
T and 'mine' that is based upon having a body and
a home, they attain this supreme refuge of Lord
Visnu. (34) Insulting words one should tolerate
and one should never disrespect anyone, nor
should one identify with this material body or hold
a grudge against whomever. (35) I offer my obei¬
sances to Him, the Supreme Personality of God¬
head Sri Krsna whose knowledge is always new
and upon whose lotus feet meditating I have as¬
similated this collection of wisdom [Samhita]'."
(36) Sri Saunaka said: "Please tell us this, oh gen¬
tle soul [Suta]: in what way spoke Paila and the
other highly intelligent disciples of Vyasa who
constitute the Vedic authority, about the Vedas and
how have they divided them?"
(37) Sota said: "Oh brahmin, Lord Brahma, the
most elevated being, had his mind perfectly under
control and heard in his heart the subtle transcen¬
dental sound [of ta-pa, 2.9: 6] that arose from the
ether. One can hear that sound when one closes
one's ears [for sounds from the outside. See also
sabda]. (38) By the worship of that sound, oh
brahmin, yogis cleanse the contamination away
from the heart that is known as the substance, the
activity and the doer [**], and find liberation from
rebirth. (39) From that [sound] the threefold om¬
kara [A-U-M] came into being that, manifesting
itself unseen, constitutes the representation of the
Supreme Lord [Bhagavan], the Absolute Truth
[Brahman] and the Supersoul [Paramatma, see
also 1.2: 11, B.G. 7: 8]. (40-41) One perceives this
[eternal, itself imperceptibly manifesting] sound,
outside the physical sense of hearing and power of
vision. The complete of the Vedic sound one em¬
ploys is an elaboration of this omkara that from
the soul manifests itself in the ether. It constitutes
the direct expression of the self-generating Abso¬
lute Truth and Supersoul, it constitutes the eternal
seed of the Vedas and constitutes the secret of all
mantras [see also 7.15: 31,9.14: 48, 11.14: 34-35,
11.21: 36-40], (42) Oh eminence of Bhrgu, the
three sounds of the alphabet beginning with A that
came into being [the sounds A, U and M], are fun¬
damental to [all] the threefold forms of material
existence: the modes [the gunas], the names [of
the three Vedas], the destinations [the three types
of lokas] and the states of consciousness [ avas-
thatraya \. (43) The mighty unborn Lord [Brahma]
created from it [that threefold sound] the different
sounds of the total collection of vowels, sibilants,
semivowels and consonants as they are known by
their short and long forms. (44) For the purpose of
giving instruction on the four sacrifices [see rit-
vik], the almighty one created with all these
sounds from his four faces the four Vedas, along
with his omkara and vyahriti invocations [of the
names of the seven lokas ]. (45) He taught them [as
a complete set] to his sons who were the great rsis
among the brahmins most expert in the art of Ve¬
dic recitation, and they in their turn imparted them
as instructors of dharma \dearyas\ to their sons.
(46) Throughout the four yugas generation after
generation, one after the other disciple fixed in his
vows received them [these Vedas] by disciplic
20 Snmad Bhagavatam - The Story of the Fortunate One
succession [ parcimpara ]. They were divided
among the prominent sages at the end of Dvapara-
yuga. (47) The brahmin sages, inspired by the In¬
fallible Lord situated in their hearts, came to that
dividing among each other of the Vedas when they
saw that under the influence of time the intelli¬
gence [of the people] diminished, the life span
shortened and the strength weakened [see also 1.4:
16-18]. (48-49) Oh brahmin, in this period [of
Manu], Brahma and Siva and other rulers over the
worlds requested the Supreme Lord, the Protector
of the Universe, to protect the principles of relig¬
ion. Oh most fortunate soul, the Lord [in the form
of Krsna Dvaipayana Vyasa], by Parasara begotten
in the womb of Satyavatl, then descended as a par¬
tial expansion of His plenary portion [Sankarsana]
and divided the Veda in four. (50) Like someone
sorting out gems, he separated the group of man¬
tras in four categories of collections [Samhitas]:
the Rig, Atharva, Yajur and Sama Veda [see Ve¬
das]. (51) The highly intelligent and mighty sage,
asked four of his disciples
to approach him one by
one, oh brahmin, to give
each of them one of the
[four] collections. (52-53)
He taught Paila the first
collection [the Rig Veda]
named Bahvrica ['many
verses'], to Vaisampayana
he spoke the collection of
Yajur mantras called Ni-
gada ['the recited'], the
Sama mantras titled Chan-
doga ['singer in metre'] he
told Jaimini and the
[Atharva] mantras from
[the sages] Atharva and
Angira he entrusted to his
dear disciple Sumantu [see
also 4.21: 22], (54-56)
Paila told his Samhita [that
he divided in two] to In-
drapramiti and Baskala.
The latter one, oh son of
Bhrgu [Saunaka], divided
his collection in four parts
he handed down to his dis¬
ciples Bodhya, Yajnaval-
kya, Parasara and Agnimitra. The self-controlled
sage Indrapramiti taught his collection to the
learned seer [his son] MandOkeya and his disciple
Devamitra taught it to Saubhari and others. (57)
Sakalya, his son, divided his collection in five
parts he gave to Vatsya, Mudgala, Sallya, Gok-
halya and Sisira. (58) Sage JatOkarnya, also a dis¬
ciple of his added to the collection he received a
glossary when he passed it down to Balaka, Paila,
Jabala and Viraja. (59) Baskali [the son of
Baskala] assembled from the different branches
[of the Rig Veda] the collection called the
Valakhilya-Samhita that was received by [the dai-
tya sons] Valayani, Bhajya and Kasara. (60) This
is how those many collections of the Rig Veda
verses were maintained by these brahmin seers [in
disciplic succession]. Anyone who hears about the
distribution of these sacred verses is freed from all
sins.
Canto 9 21
(61) [Some] disciples of Vaisampayana were
known as the Carakas ['the ones vowed'] for they
executed a vow on behalf of their guru to atone for
the sin of having killed a brahmin. They became
authorities on the Atharva Veda. (62) Yajnavalkya,
another disciple, said: 'Oh master, what value have
the endeavors of these weak fellows? I will per¬
form a most difficult penance!'
(63) Thus being addressed his spiritual master got
angry and said: 'Go away, enough of you, a disci¬
ple insulting scholars; give immediately every¬
thing up that I taught you!'
(64-65) The son of Devarata then regurgitated the
collected Yajur mantras. After he had left the sages
greedily looked at these Yajur mantras and turned
into partridges picking them up. These branches of
the Yajur Veda thus became known as the most
beautiful Taittirlya-Samhita ['the partridge collec¬
tion']. (66) Oh brahmin, Yajnavalkya, looking for
extra mantras unknown to his spiritual master,
thereupon carefully worshiped the Lord of the sun.
a
(67) Sri Yajnavalkya said: 'My obeisances unto
the Supreme Personality of Godhead, who, ap¬
pearing as the sun and just like the ether in the
form of the Supersoul inside and in the form of
Time outside, is present in the hearts of the four
kinds of living entities beginning from Brahma
down to the blades of grass [as born from wombs,
eggs, moist and seed, see also 2.10: 37-40], You
who cannot be covered by material terms, all by
Yourself, with the flow of years made up of the
tiny fragments of ksanas, lavas and nimesas [see
3.11:7], carry out the maintenance of this universe
by taking away and returning its water [in the
form of rain]. (68) Oh Lord of the Sun, oh Glow¬
ing One, oh Best among the Gods, by the rules of
the sacred tradition I daily meditate, at the [three]
junctures of the day, with full attention on Your
glowing sphere, on You the mighty controller, who
burn all the sins, the consequent suffering as also
what led to them, of all souls offering prayers [see
also 11.14: 35 and the Gayatrl], (69) You, who in
this world are the Lord dwelling in the hearts of all
the moving and nonmoving living beings depend¬
ing on Your shelter, awaken [and inspire] their
unconscious material mind, senses and different
vital airs [the vayus]. (70) This world was seized
and swallowed by the horrible mouth of the py¬
thon known as darkness and became unconscious
like being dead. You alone, most magnanimous
mercifully casting Your glance, awaken [the sleep¬
ing souls] with the gift of insight. At the begin¬
ning, half way and at the end of the day You thus,
day after day engage [the pious] in the ultimate
benefit known as one's own nature of delivering
service in a spiritual existence [svadharma ]. (71)
Like an earthly king You [in the form of the sun]
travel around everywhere creating fear among the
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22 Snmad Bhagavatam - The Story of the Fortunate One
sinners while the deities of the directions holding
lotus flowers, with folded palms offer their re¬
spects. (72) Hoping for Yajur mantras not known
to anyone else, I therefore with prayer approach
Your two lotus feet, oh Lord, that are honored by
the spiritual masters of the three worlds [lokas,
and see 5.23: 8].' "
(73) Sota said: "He, the Supreme Lord of the Sun
thus glorified being satisfied, assumed the form of
a horse and presented to the sage the Yajur man¬
tras that were never learned by any other mortal
being [see also 5.18: 6]. (74) The mighty sage di¬
vided the hundreds of Yajur mantras in fifteen
branches that were accepted by the disciples
Kanva, Madhyandina and others under the name
Vajasaneyi: 'stemming from the manes of the
horse.' (75) Of Jaimini Rsi, the manager of the
Sama Veda, there was a son Sumantu as also a
grandson Sutvan. Each of them he told one half of
the collection. (76-77) Sukarma, another disciple
[of Jaimini] and great thinker, divided the tree of
the Sama Veda into a thousand collections of
Sama mantras after which, oh brahmin, the disci¬
ples Hiranyanabha - the son of Kusala - Pausyanji
as also another one named Avantya who was most
advanced in spiritual realization, took charge of
them. (78) From Pausyanji and Avantya there
were five hundred disciples who are called the
Sama Veda singers of the north, or also [in later
times, some of them] the singers of the south. (79)
Laugaksi, Mangali, Kulya, Kuslda and Kuksi,
[five] other disciples of Pausyanji, each took care
of a hundred collections of mantras. (80) Krta, a
disciple of Hiranyanabha, communicated twenty
four Samhitas to his disciples and the remaining
ones were handed down by the self-realized sage
Avantya."
*: The Srlmad Bhagavatam is also known by the
name of 'Paramahamsci Samhita the collection of
stories about the Supreme Swanlike Lord.
**: The substance, the activity and the doer as im¬
purities are understood as manifestations of the
ego-inspiring modes of the ignorance of inert mat¬
ter, the passion of movement and the goodness of
knowledge, also known as the adhibhautika hin¬
drance of the body, the adhyatmika hindrance of
the organs of action and the adhidaivika hindrance
of the senses of perception [see klesa].
Chapter 7
The Devotion in Samhita Branches and
the Ten Topics of the Puranas
a
(1) Sri Suta said: "Sumantu Rsi, the knower of the
Atharva Veda [see 12.6: 52-53], instructed his
mantra collection to his disciple [named Ka-
bandha], who [dividing it in two] spoke it to Pa-
thya and Vedadarsa. (2) Please listen: Sauklayani,
Brahmabali, Modosa and Pippalayani, the disci¬
ples of Vedadarsa and the disciples Kumuda, Su-
naka and Jajali of Pathya my dear brahmin, were
also all of them authorities on the Atharva Veda.
(3) Then Babhru and Saindhavayana, two disci¬
ples of Sunaka [Angira], the same way learned
two Samhitas and other disciples headed by
Savama learned them [from them again] in their
turn. (4) Also Naksatrakalpa, Santikalpa, Kasyapa,
Angirasa and others belong to these dcaryas of the
Atharva Veda. Hear now, oh sage, about the
authorities of the Puranas.
(5) Trayyaruni, Kasyapa, Savarni, Akrtavrana,
Vaisampayana and Harlta are the six masters of
the Puranas. (6) Each of them learned one collec¬
tion from the mouth of Vyasa's pupil, my father
[Romaharsana], and I, as a disciple of [all] these
[masters], became well versed in all [the collec¬
tions]. (7) Kasyapa, I, Savarni and Akrtavrana,
who is a disciple of Rama [Parasurama, see also
10.74: 7-9], learned four basic collections from
[Romaharsana,] the disciple of Vyasa. (8) Oh
brahmin, please listen attentively to what the char¬
acteristics are of a Purana as ascertained by the
most intelligent brahmin seers in accordance with
the Vedic scriptures. (9-10) The creation [of this
universe, sarga], the subsequent creation [of dif¬
ferent worlds and beings, visarga ], the mainte¬
nance [the sustenance, the vrtti or sthana] and pro¬
tection [the raksa or posana of the living beings],
the reigns [of the various Manus], the dynasties
Canto 9 23
[vamsas] , the narrations about them [vamsa-
anucaritam], the annihilation [of different kinds,
pralaya or samstha], the reason [the individual
living entity or hetu] and the supreme shelter [of
the Fortunate One or apasraya ], oh brahmin, are
the ten topics characterizing a Purana as under¬
stood by the authorities on the matter. Some state
that relative to the greater ones, the smaller
Puranas deal with only five of these subjects [see
also Suka on this 2.10: 1-7 and *].
(11) Creation [scirga\ is what one calls the gen¬
eration from the primordial state. From that state
the agitation of the modes raised the cosmic intel¬
ligence from which the identification with matter
rose that is divided in three aspects [or types of
beings to the modes]. This further led to the mani¬
festation of the subtle forms of perception, the
senses and the objects of sense perception [forma¬
tion by the conditioning of and identification with
Time, compare 2.10: 3],
(12) The secondary creation [ visarga] consists of
the collection of ideas [impressions, desires, ex¬
pectations, the vasanas ] of the moving and non¬
moving living beings. These propensities are, by
the grace of the Original Person [the purusa], pro¬
duced the same way as seed that produces [even
more] seed.
(13) Living beings subsist on other living beings
that move around or else do not move around. For
human beings specifically this \vrtti] means that
one therein acts according to either one's personal
nature, one's lust or to scriptural regulations.
(14) Raksa [or protection] concerns the [activities
of the] incarnations of the Infallible One who age
after age are present here among the animals, the
mortals, the seers and the demigods of this uni¬
verse, and kill the enemies of the threefold Veda
[see also B.G. 4: 7],
(15) With every reign of a Manu one speaks of
the sixfold [manifestation of the] Lord: the Manu,
the demigods, the sons of the Manu, the different
controllers of the enlightened souls [the Indras],
the seers [or rsis] and the partial incarnations [of
the Lord, the amsa-avatciras ].
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24 Snmad Bhagavatam - The Story of the Fortunate One
(16) Dynasties [ vcimsas ] originating from Brahma
extend as series of kings through the past, present
and future [ trikalika ] and their histories | vamsa-
anucciritam ] describe the activities of the promi¬
nent members in succession.
(17) The periodical, natural, continuous and com¬
plete annihilation taking place as a consequence of
His potency constitutes the four aspects of what
the scholars describe as the dissolution of this uni¬
verse [as samstha or pralaya, see also 12.4],
(18) The reason [hetu] of the [existence of the]
creation [ sarga ] and everything thereto [the main¬
tenance and destruction] of this [universe] is [con¬
stituted by] the individual living soul [the spiritual
and personal jiva], who out of ignorance is of
result-minded action [accumulates karma], some¬
one of whom others speak as the unmanifest [im¬
personal and conditioned] self.
(19) The Absolute Truth ['God', brahma, de-
vadeva ] as the supreme shelter [apasraya] is pre¬
sent both separate from and connected with [or
inside] the waking, sleeping and dreamless state,
the material forms presented by the illusory energy
and the individual [moral] conduct. (20) Just as
the basic substance of material objects exists both
separately from as in connection with existing
matters with a name and form, it [the Absolute
Truth] throughout the various phases of a bodily
existence, is connected with and separate from the
seed in the beginning up to the five elements [one
returns to] in the end [compare 8.6: 10]. (21)
When the mind stops out of it own by giving up
the three functions of consciousness [vrtti-traya]
or by practicing [bhakti-]yoga, one knows the Su¬
preme Soul and ceases from material endeavoring
[zie ook 3.25: 32-33],
(22) The sages expert in the ancient stories, say
that, thus being distinguished by their characteris¬
tics, there are eighteen big and [eighteen] small
Puranas [from 9.000 up tot 81.000 verses, see also
Upa-Purana]. (23-24) They [the big ones] are
known as the three times six Puranas [according to
each guna-avatara\ named Brahma, Padma,
Visnu, Siva, Linga, Garuda, Narada, Bhagavata,
Agni, Skanda, Bhavisya, Brahma-vaivarta,
Markandeya, Vamana, Varaha, Matsya, Kurma
and Brahmanda [see Puranas], (25) Oh brahmin, I
thus described thoroughly the branches [of Vedic
knowledge] conducive to one's spiritual potency
the way they were divided by the sage [Vyasa], his
disciples and the disciples of his disciples."
*: The Vedic verse ( Amarkhasa ) to this secondary
status of a Purana says: sargas ca pratisargas ca
vamso manvantarani ca vamsanucaritam ceti
Puranam pahca-laksanam ; "Creation, secondary
creation, the dynasties of kings, the reigns of Ma¬
nus and the activities of various dynasties are the
five characteristics of a Purana."
Srlla Jiva GosvamI has explained to this that the
ten principal topics of Srlmad-Bhagavatam are
found within each of the twelve cantos. One
should not try to assign each of the ten topics to a
particular canto. Nor should the Srlmad-
Bhagavatam be artificially interpreted to show that
it deals with the topics successively. The simple
fact is that all aspects of knowledge important to
human beings, summarized in the ten categories
mentioned above, are described with various de¬
grees of emphasis and analysis throughout the
Srlmad-Bhagavatam [pp. 12.7: 9-10],
Chapter 8
Markandeya Resists All Temptation and
Prays to Nara-Narayana Rsi
A /
(1) Sri Saunaka said: "Oh Suta, may you live long,
oh saintly soul. Oh best of speakers, please talk to
us, for you are for a mankind wandering in the
endless darkness the seer of the opposite [of the
light], (2-5) People say that the son of Mrikandu, a
seer [called Markandeya] was blessed with an ex¬
ceptionally long life span and that he was the only
soul to remain at the end of the kalpa when this
entire universe was engulfed. He, the foremost
descendant of Bhrgu this kalpa factually took birth
in my own family. We as yet have not seen any
such great deluge of all creation taking place in
our age. When he alone wandered this great ocean
Canto 9 25
[of destruction] he spotted, so the story goes, a
single wonderful personality, an infant boy, lying
within the fold of a banyan leaf. About this, oh
Sota we are in great doubt. Oh yogi by everyone
regarded the greatest authority on the Puranas,
please put for us so eager to know about it, an end
to that doubt."
(6) Suta said: "Oh great sage, the effect of your
question is that it will take away the confusion of
the entire world for it leads to the discussion of the
story of Narayana that removes the dirt of Kali-
yuga. (7-11) After Markandeya had received the
second-birth initiation rituals from his father and
orderly had studied the Vedic hymns and princi¬
ples of religion, he was equipped with austerity
and recitation. Keeping to the great vow [of life¬
long celibacy, see yama\ he was peaceful with
matted hair and bark clothes, and carried a water
pot, a mendicant's staff, a sacred thread and a celi¬
bate's belt. With the skin of a black deer and lotus-
seed prayer beads he for the sake of his regulated
practice [see niyama ] worshiped at sunrise and
sunset the Lord in the form of the fire, the sun, the
guru, the scholars and the Supreme Soul. In the
morning and the evening he brought what he had
collected by begging to his spiritual master and
being invited by his guru then joined in the eating
in silence, or else, not being asked, he would fast
[see also 7.12: 5 and 7.14: 17]. When he thus with
penance and study had worshiped the Master of
the Senses for countless [or millions of] years, he
had conquered what is impossible to conquer:
death. (12) Brahma, Bhrgu, Siva, Daksa, the sons
of Brahma and many others among the human
beings, demigods, forefathers and ghostly spirits
all stood amazed about that [achievement]. (13)
This way with his austerities, recitations and re¬
straint maintaining the great vow of celibacy, the
yogi having turned his mind inwards, meditated
upon the Lord in the Beyond and rid himself of all
hindrances. (14) As he was thus fixing his mind
with the powerful practice of yoga, the enormous
lapse of time passed consisting of six manvantaras
[of 71 mahavusas each], (15) In the seventh pe¬
riod of Manu, Purandara [Indra] heard about the
austerities, became afraid of them, oh brahmin,
and decided to obstruct them. (16) He sent celes¬
tial singers and dancing girls to the sage as also
Cupid, the spring season, the [sandalwood
scented] Malaya breeze, the child of passion [or
greed] and the child of intoxication. (17) Oh
mighty soul, they all went to his hermitage on the
northern side of the Himalaya mountains where
the river Puspabhadra and the peak named Citra
are situated. (18-20) The fine site of the asrama
was crowded with twice-bom souls, was marked
with nice trees and creepers and reservoirs of pel¬
lucid water everywhere. Humming with maddened
bees it was filled with families of birds - excitedly
cooing cuckoos and busily dancing, proud pea¬
cocks. The winds blowing there transported the
cooling drops of mist from the waterfalls and be¬
ing embraced by the charm of flowers, called for
the god of love. (21) With the moon rising at night
showing its face, springtime appeared there with
series of new sprouts and blossoms from the mul¬
titude of creepers closely embracing the trees. (22)
The god of love, the master of hordes of heavenly
women, showed himself there holding his bow and
arrows, as he was followed by groups of singing
Gandharvas playing musical instruments. (23) The
servants of Indra found him sitting there in medi¬
tation after having offered his sacrificial oblations,
with his eyes closed as invincible as fire personi¬
fied. (24) The women danced in front of him and
the celestial singers sang, making charming music
with drums, cymbals and vlnas. (25) And while
the servants of Indra, the child of greed and the
child of spring tried to agitate the mind of the
sage, Cupid fixed his five-pointed arrow [concern¬
ing one's sight, smell, sound, touch and taste] on
his bow. (26-27) The wreath of flowers fell from
the hair of Punjikasthall [an Apsara] who, with her
waist greatly challenged by her heavy breasts, was
playing with a number of balls. Running after the
balls with her eyes wandering here and there, the
belt of her thin garment loosened and the wind
lifted up the fine fabric [see also 3.20: 35-36, 3.22:
17, 5.2: 14, 8.12: 17-24]. (28) Cupid, thinking he
had conquered him, then shot his arrow, but all
these actions directed at the sage proved to be as
futile as the endeavors of a disbeliever. (29) Oh
sage, this way trying to compromise the sage, they
felt themselves being burned by his potency and
thus desisted, just like children having aroused a
snake. (30) Oh brahmin, even though the follow¬
ers of Indra had violated the great muni, he did not
26 Snmad Bhagavatam - The Story of the Fortunate One
yield to the sentiments of ego. For a great soul that
is not so surprising at all.
(31) Seeing and hearing how, because of the
strength of the brahmin seer, Kamadeva along
with his associates stood powerless, the mighty
king of heaven was greatly amazed. (32) In order
to show the sage His mercy who thus had fixed his
mind in austerity, recitation and restraint, the Lord
manifested Flimself in the forms of Nara and
Narayana. (33-34) One of Them was white and the
other black. Their eyes were like blooming lo¬
tuses, They had four arms, had clothes of bark and
black deerskin, They carried a water pot and a
straight staff of bamboo in Their most purifying
hands and had three-stranded sacred threads. With
prayer beads of lotus seeds and with the Vedas that
purify all living beings [in the form of bundles of
darbha] They, being worshiped by the chief demi¬
gods and standing tall with an effulgent yellowish
color, radiating like lightning were austerity per¬
sonified. (35) Seeing the sages Nara and
Narayana, the forms of the Supreme Personality of
Godhead, he stood up to offer his obeisances with
the greatest respect and prostrated himself. (36)
Because he, when he saw Them, experienced hap¬
piness all over his body, mind and senses and the
hairs on his body stood on end, he was unable,
from the tears filling his eyes, to see Them clearly
before him. (37) Standing humbly with folded
hands he addressed Them eagerly as if he wanted
to embrace Them, and choking said to the two
Lords the syllables 'na-ma-ha, na-ma-ha' (my
obeisances, my obeisances). (38) He offered Them
seats, bathed Their feet and worshiped Them with
incense and flower garlands while anointing Them
with sandal wood and other fragrant substances.
(39) As They sat comfortably on Their places
ready to bestow Their mercy upon the sage, he
again bowed down at Their feet and spoke the fol-
Canto 9 27
lowing words to the supremely worshipable per¬
sonalities.
a
(40) Sri Markandeya said: 'Oh Almighty One, how
can I describe You who moves the vital breath of
all embodied living beings including Brahma, Siva
and myself, and who following stirs into action the
power of speech, the mind and the senses. Never¬
theless [despite this physical imposition] You be¬
come the loving friend of everyone worshipping
You. (41) These personal forms of the Fortunate
One, oh Supreme Lord, You manifest for the ulti¬
mate benefit of the cessation of material misery
and the defeat of death. And just as You for the
sake of protection manifest various other forms,
You - like a spider [with its web] - once having
created this universe, again swallow it up com¬
pletely. (42) Because of You, the Protector, the
Supreme Controller of the moving and nonmoving
living beings, the one situated at the soles of His
feet is never touched by the emotions of karma,
guna and kala\ it is before You indeed that the
sages with the Veda in their heart at every moment
in praise bow down to worship and meditate to
attain You. (43) We know of nothing else but the
attainment of Your feet, the very form of libera¬
tion, oh Lord, that benefits the person who has to
fear from all sides. Brahma whose time takes two
parardhas, is most afraid on account of this be¬
cause You are the Time. And how much more
would that not be true for the worldly entities cre¬
ated by him [see 10.13: 56]? (44) Let me therefore
with forsaking the covering of my soul, worship
the foundation of Your feet, of You who are the
intelligence of the real and the teacher of the soul
who are the Absolute Truth. The material body
with everything thereto is but temporal, one re¬
members it for only a moment and without its es¬
sence it has no meaning. One must attain You and
thus see all desired puiposes fulfilled. (45) Oh
Lord, oh Friend of the Soul, even though all the
products of Your illusory potency carrying the
names sattva, rajas and tamas, exist as a form of
[Your] pastime for the sake of the maintenance,
destruction and creation of this universe, it is the
mode of goodness, sattva, that exists for our lib¬
eration and not any of the other two [of passion
and ignorance] that bring men danger, bewilder¬
ment and fear [see also guna-avataras and 10.89:
18]. (46) Because fearlessness, the happiness of
the soul and the spiritual world are attained by the
mode of goodness, the Satvatas, Your devotees,
are of that consideration and never of any other
[mode or] form of the Original Person. For that
reason the spiritual authorities in this world wor¬
ship as most dear to them the transcendental per¬
sonal form of You [Visnu], as also the form of
those who have only eyes for You [the Vaishna-
vas], oh Supreme Lord [see also 1.2: 26]. (47) The
All-pervading, All-inclusive Manifestation and
Master of the Universe, the Supreme Personality
of Godhead, I offer my obeisances, for He is the
supremely worshipable deity Narayana, the sage
of perfect purity and Nara, the best of the humans
and master of the Vedic scriptures in command of
His speech [see hamsa]. (48) He who by the de¬
ceptive command of his eyes, becomes diverted in
his intelligence and fails to recognize [Your pres¬
ence] within his own senses, heart and even within
the objects perceived, may despite his understand¬
ing being covered by Your mayd nevertheless suc¬
ceed when he directly obtains the Vedic knowl¬
edge from its source, from You the Spiritual Mas¬
ter of All. (49) The vision of the Supreme Soul,
the mystery revealed by the Vedic texts, is what
the great scholars headed by the Unborn Lord
[Brahma] become bewildered about when they try
to adjust, with all sorts of philosophies, the subject
matter of Him to their way of life. Him, the Su¬
preme Personality who escapes the understanding
of the [materially conditioned] spirit soul I offer
my respects [compare 1.3: 37, 4.31: 11, 4.18: 5,
5.6: 11, 5.14: 1, 7.15: 58, 11.19: 1, 11.20: 7 and
B.G. 16: 23-24]."
Chapter 9
Markandeya is Shown the Lord's Be¬
wildering Potency
a
(1) Sri Suta said: "The Supreme Lord Narayana,
Nara's Friend, who thus by Markandeya, the intel¬
ligent sage, was properly respected, thereupon
satisfied spoke to the eminent follower of Bhrgu.
(2) The Supreme Lord said: 'Oh dear man per¬
fectly absorbed in the soul, you are the best of all
28 Snmad Bhagavatam - The Story of the Fortunate One
brahmin seers for by your austerities, recitations
and concentration you do not deviate in your de¬
votional service unto Me. (3) We are perfectly sat¬
isfied about your steady adherence to the great
vow. We wish you all the best. Please choose a
benediction to your liking. I am the Giver of All
Benedictions you desire.'
(4) The honorable rsi said: 'You, oh Lord of
Lords, oh Infallible One, are victorious as the
Remover of the Distress of the Surrendered Soul.
We are perfectly satisfied with as much as the
benediction of having seen Your good Self. (5)
Brahma and others with a mind matured in yoga
all acquired the sight of Your omnipotent lotus feet
and now You in person are visible before my eyes.
(6) Nonetheless, oh Lotus-eyed Crest Jewel of
Fame, I would like to witness the illusory potency
because of which the entire world along with its
rulers knows the Absolute Truth as a material dif¬
ferentiation [compare B.G. 11: 3-4].'
(7) Sota said: 'Oh sage [Saunaka], the Supreme
Lord by the rsi to His satisfaction being glorified
and worshiped with these words said with a smile
to him 'So be it'. Thereupon the Lord departed for
Badarikasrama. (8-9) The rsi remained behind in
his hermitage thinking only of that puipose [of
witnessing the energy of the Lord] and venerated
and meditated under all circumstances the Lord to
the best of his ability [as being present] in the fire,
the sun, the moon, the water, the earth, the wind,
the lightning as also in his heart. Thus immersed
in the stream of pure love [prema\ he sometimes
forgot to prove his respects. (10) Oh best of
Bhrgu, when the sage one day was performing his
evening worship on the bank of the Puspabhadra,
a great wind arose, oh brahmin. (11) It created a
terrible sound followed by the appearance of
threatening clouds as solid as wagon wheels that
resounded loudly with lightning and torrential
showers of rain everywhere. (12) Then from all
sides the four oceans appeared that engulfed the
surface of the earth with wind-tossed waves in
which there were terrible sea monsters and fearful
whirlpools accompanied by ominous sounds. (13)
Perplexed the sage became afraid seeing how the
earth flooded and all the four types of inhabitants
of the universe [as bom from moist, seed, embryos
and eggs] including himself, inside and outside
were plagued by the fierce winds, the bolts of
lightning and the great waves of water rising
higher than the sky. (14) Before his eyes the water
of the great ocean was swirled around by hurri¬
canes in frightening waves as it swelled with the
rain from the clouds and covered the entire earth
with its continents, islands and mountains. (15)
With the three worlds, the earth, outer space, the
celestial bodies and heavenly places flooded in all
directions the great sage, as the only soul remain¬
ing, wandered about like a dumb and blind person,
with his matted locks scattered. (16) Suffering
hunger and thirst, attacked by monstrous croco¬
diles and whale-eaters and plagued by the winds
he, tormented by the waves, moved about in the
infinite darkness he had fallen into, overcome by
fatigue and not knowing which direction of the
sky or the earth he went. (17-18) Sometimes
drowning in a great whirlpool and then beaten by
the waves he was threatened by monsters that tried
to eat him the one moment and the other moment
were attacking each other. In distress he some¬
times felt sick and suffered pains with occasional
depressions, bewilderment, misery, unhappiness
and happiness, while fearing for his life at other
times. (19) Countless and countless, hundreds and
thousands of years passed with him in bewilder¬
ment wandering around in that maya, that delud¬
ing material energy of Visnu.
(20) One day, as he was roaming about there, the
twice-born soul spotted upon a raised mound of
earth a beautiful young banyan tree with fruits and
blossoms. (21) Upon a branch of it toward the
northeast he saw an infant boy lying within the
fold of a leaf swallowing the darkness with His
effulgence [see also 3.33: 4]. (22-25) Amazed the
king among the scholars drank with his eyes from
the sight of His complexion that was as blue as a
great emerald, His beautiful lotus face, His conch
shell-striped throat, His broad chest, fine nose and
beautiful eyebrows. His splendid hairs trembled to
His breath, His beautiful shell-shaped ears resem¬
bled pomegranate flowers, His coral lips by their
effulgence slightly reddened the nectarean charm¬
ing smile on his face and the corners of His eyes
were reddish like the whorl of a lotus. His breath¬
ing moved the lines of His abdomen contorted by
Canto 9 29
His deep leaf like navel and ... he saw how the
infant with the graceful fingers of His two hands
grabbed one of His lotus feet and placed it in His
mouth [*]. (26) When he saw the baby his weari¬
ness was dispelled instantly and out of pleasure
the lotus of his heart and his lotus eyes spread
wide open. With his hair standing on end he asked
himself who that wonderful appearance could be
and went straight for the child to find an answer.
(27) That very moment the man of Bhrgu with a
breath of the infant was drawn into His body like a
mosquito whereupon he utterly surprised stood
perplexed to see from that position the entire uni¬
verse the way it was before. (28-29) He saw the
entire expanse of all the stars, the mountains and
oceans, the directions of the great islands and con¬
tinents, the enlightened and unenlightened souls,
the forests, countries, rivers, cities and mines, the
peasant villages, the cow pastures and the various
engagements of the varnasrama society. Of this
universe being manifested as real he saw the basic
elements of nature and all their gross manifesta¬
tions as also the Time itself in the form of the dif¬
ferent yugas and kalpas and whatever other object
of use in material life. (30) In front of the universe
seeing the Himalayas, the Puspabhadra river and
his hermitage where he had met the rsis [Nara and
Narayana], he was by the breath of the infant
thrown outside again and fell back into the ocean
of dissolution. (31-32) And there, on the raised
stretch of land in the water where the banyan
grew, was the child again lying in the fold of its
leaf, glancing at him with a nectarean smile of
love from the comer of His eyes. Placing the vi¬
sion of the infant within his heart he greatly ex¬
cited ran to embrace the Lord of the Beyond. (33)
That very instant He, the Supreme Lord, the mas¬
ter of yoga in person who is hidden in the heart of
all living beings, suddenly became invisible to the
rsi, the same way things that are made by an in¬
competent person may suddenly fail to serve. (34)
Oh brahmin, following Him immediately also the
30 Snmad Bhagavatam - The Story of the Fortunate One
banyan disappeared and the waters of the annihi¬
lation of the world and he found himself in front
of his asrama as before."
*: The infant putting its foot into its mouth is by
Srlla Visvanatha CakravartI Thakura interpreted as
the Lord saying, 'see how sweet my feet are to the
taste of the devotee'.
Chapter 10
Siva, Lord and Helper Glorifies
Markandeya Rsi
BhavanI, let us talk to this pure devotee. It is in¬
deed man's highest achievement to gain the asso¬
ciation of saintly souls.' "
(8) Sota said: "Thus having spoken he, the master
of all knowledge, the controller of all embodied
souls and the shelter of the righteous ones, ap¬
proached him. (9) Having arrested the functions of
his mind, he [the sage] had neither knowledge of
himself or the outer world, nor of the arrival of the
two powers of control over the universe in person.
(10) Girisa the Controller, the great Lord, under¬
standing that, entered the ethereal privacy of
Markandeya's heart by means of his mystic po¬
tency, just l ik e the wind passing through an open¬
ing. (11-13) Siva appeared inside of him with hair
(1) Sri Suta said: "He who this way
experienced the might of the yoga-
mdya as arranged by Narayana, sought
shelter with Him. (2) Sri Markandeya
said: 'I fall at the soles of the feet of
You who takes away the fear of those
who approached You, oh Lord who
with Your illusory potency in the form
of knowledge even bewilders the
scholars.' "
(3) Sata said: "The great Lord Rudra
[Siva] who, accompanied by RudranI
[Uma] and surrounded by his entou¬
rage, traveled through the sky on his
bull, saw how he was thus absorbed in
meditation. (4-5) Uma observing the
seer then said to Girisa: 'Look at this
man of learning who with his body,
senses and mind motionless is as calm
as the water and schools of fish of the
ocean with the wind laid down. Please,
oh you who are the bestower of it,
award him the perfection of his pen¬
ances.'
(6) The mighty Lord said: 'I am sure
that the brahmin seer does not desire
any benedictions in any field, not even
liberation, for he has achieved the tran¬
scendental devotional service unto the
Supreme Lord, the Inexhaustible
Original Person. (7) Nevertheless
Canto 9 31
locks blond like lightening, having three eyes and
ten arms and rising as high as the sun. Together
with a tiger skin he used for his garment, he exhib¬
ited his bow and trident, arrows and sword, shield,
prayer beads, damaru (a small drum), ax and skull.
When he saw him in his heart manifesting sud¬
denly, the sage desisted from his trance and won¬
dered in surprise: 'Who is this and where did he
come from?'
(14) Opening his eyes and seeing that Lord Rudra
had arrived with his associates and Uma, the sage
with his head offered the one guru of the three
worlds his obeisances. (15) He honored him to¬
gether with his company and Uma with words of
welcome, sitting places, water for their feet, water
to drink, perfumed oil, garlands, incense and
lamps. (16) He said: 'Oh mighty one, what can I
do for you, oh Lord who pacifies the universe by
the full satisfaction of your ecstatic experience?
(17) I offer you my obeisances who delights in the
mode of ignorance, you who devoted to passion
are horrifying and you who give pleasure in the
mode of goodness.' "
(18) Suta GosvamT said: "Praised by these words
he, the mighty Lord, the foremost of the demigods
and shelter of the truthful soul, perfectly satisfied
and happy-minded addressed him with a smile.
(19) The great Lord said: 'Please, choose a boon to
your liking, for of all [demigod] givers of benedic¬
tions the three of us are the [ guna-avatdra ] Lords
by whose infallible audience a mortal being finds
immortality. (20-21) The local rulers and inhabi¬
tants of all worlds, I, the great Lord Brahma and
Lord Hari, glorify, worship and assist those who
are saintly, peaceful and free from material at¬
tachment, who care for all living beings and free
from enmity and equal towards all, are of a single-
minded devotion unto us. (22) They [these devo¬
tees] do not even acknowledge the slightest differ¬
ence between me, the Infallible One and the one
unborn, nor between themselves or other people
and that is why we praise you. (23) Mere bodies of
water are no holy places and deities on themselves
are devoid of life; they purify the soul only after a
long time, but you do so by simply being seen [see
also 10.48: 31], (24) We offer the brahmins our
respects who carry our forms represented by the
three Vedas and who by penances, study and con¬
centration in yoga [samyama] are absorbed in the
True Self. (25) Even the greatest sinners and out¬
casts find purification by seeing you and hearing
about you, and what would that not mean when
one directly speaks to you [see also 7.14: 17,
10.64: 41-42]?' "
(26) Suta GosvamT said: "Thus with his ears
drinking from the nectar reservoir of words full of
the secret of dharma of the one decorated with the
moon, the sage was not satisfied. (27) He who be¬
cause of Visnu's indy a was terribly exhausted from
having wandered for such a long time, had been
freed from a great load of trouble by the grace of
Lord Siva's nectarine words and spoke to him.
(28) Sri Markandeya said: 'Ah, how inconceivable
for embodied souls this pastime is of the great
controllers: they offer their obeisances to the ones
they control who praise them as the lords of the
universe! (29) In general the authorized speakers
act [by precept and example] for the embodied
souls to accept the dharma and encourage and
praise those who do so. (30) Such an attitude of
the Fortunate One [and His associates] does not
compromise the power of His activities formed by
His illusory energy [mdyd], any more than the
tricks of a magician compromise his ability. (31-
32) He who as the Supersoul from His mind [by
Himself in the form of Time] created this universe
and subsequently entered it [in the form of the
avataras ], manifests Himself like being the doer
through the operating modes of nature, just like a
person witnessing a dream. Let me offer my obei¬
sances to Him, the Supreme Personality who, en¬
dowed with the three gunas, is the true Self on top
of them. He is the pure, unequaled spiritual master
who is the original form of the Absolute Truth [see
B.G. 4: 13, 13: 30, 14: 19]. (33) From seeing You
a person can achieve whatever he desires, irre¬
spective what. But what other benediction should I
desire from you, oh all-pervading Lord whose
presence itself is the highest [one may attain]?
(34) Nevertheless I would like to ask from you
who stand for the Complete that entails the ful¬
fillment of all wishes, one benediction: the unfail¬
ing devotional service unto the Supreme Personal¬
ity of Godhead and unto the both of You and the
ones devoted to Him.' "
32 Snmad Bhagavatam - The Story of the Fortunate One
(35) Sota GosvamI said: "Thus being worshiped
and glorified by the well-spoken words of the
sage, the great Lord Sarva, thereto encouraged by
his consort, said: (36) 'Oh great sage full of devo¬
tion for Adhoksaja, may all your wishes be ful¬
filled. And may you also till the end of the kalpa
enjoy fame, piety and freedom from old age and
death. (37) May you have knowledge of the three¬
fold nature of time [tri-kalika] , oh brahmin as also
wisdom in combination with a free heart. May
there for you being blessed with brahminical po¬
tency, be the status of teacher of the Purana.' "
(38) Suta GosvamI said: "After having granted the
sage these blessings he, the Lord with the three
eyes, went away, on his way telling the goddess
what he [Markandeya] in the past had accom¬
plished and experienced. (39) He that best soul of
Bhrgu, who had achieved the greatest of the great
in yoga, even today demonstrably travels about,
on his path of serving the Lord with single-minded
devotion. (40) This is what I could describe to you
of the amazing potency of the illusory energy of
the Supreme Personality as experienced by the
intelligent Markandeya. (41) Some declare this
unprecedented life [of the sage] to be [nothing
more than] the repeatedly being born of the human
being in the illusory creation of the Supreme Soul,
but they have no idea what they are talking about.
(42) Oh best one of Bhrgu [Saunaka], the story 1
described is infused with the potency of the Lord
with the Chariot wheel in His hand [Krsna as the
Lord of Time]; for anyone who hears it himself or
makes someone else listen to it there will never be
a repetition of births, a worldly conditioned exis¬
tence, based on karma."
Chapter 11
Visnu's Attributes and the Order of the
Month of Him as the Sun god
(1) Sri Saunaka said: "Oh great devotee of the Su¬
preme Personality known with the essence. You,
oh best knower who knows so much, we now ask
about this matter of the definitive conclusion of
all the supplementary literatures [the tantras]. (2-
3) We wish you all fortune! Please describe to us
eager to learn, the kriya-yoga method of proceed¬
ing with His form by which, expertly performed, a
mortal being may attain immortality. How do the
followers of the tantric prescriptions [the tantri-
kas] in their regular worship conceive of the
limbs, associates, weapons and ornaments of the
Master of the Goddess of Fortune who is pure
consciousness in person?"
(4) Suta said: "My obeisances to the gurus! I shall
speak about the opulences of Lord Visnu that by
the standard authorities beginning with Padmaja
[Lord Brahma as the one born on the lotus] are
described in the Vedas and tantras. (5) He, the
universal form [the complete of the universe, the
virat-rtipa ], consists of the nine elements of crea¬
tion [the tattvas ] beginning with maya [or prakrti ]
and their [sixteen] transformations \vikdras]. In
that conscious existence the three worlds [the lo-
kas] produced are discerned [see also 11.22: 4-25].
(6-8) This form of the Purusa, has the earth for His
feet, heaven for His head, cosmic space for His
navel, the sun for His eyes, the air for His nostrils
and the directions for His ears. The Master, the
Lord, has the Prajapati for His genital and death
for His anus. The Absolute Controller has the local
rulers [the demigods] for His many arms, the
moon for His mind, yama [or Yama] for His eye¬
brows, shame for His upper lip and greed for His
lower lip. The moonlight stands for the teeth, de¬
lusion for the smile, the trees for the hairs on the
body of the Almighty Lord and the clouds are the
hair on the head of the Purusa [see also e.g. 2.6: 1-
11, 2.10: 24-32, 10.40: 13-14, 11.12: 18-20], (9)
Just as one can determine the dimensions of a
normal individual by measuring the spread of his
limbs, one can determine the dimensions of Him,
the Gigantic Person, by the spread of the planetary
systems [see also 5.20-24], (10) The Kaustubha
gem carried by the Unborn One represents the
spiritual light of the individual soul. The Srlvatsa
mark on the chest of the Almighty represents its
expansive effulgence [of the gem/the soul]. (11-
12) His material energy consisting of different
combinations of the natural modes is represented
by His flower garland, the yellow garment He
wears stands for the Vedic metres and His sacred
Canto 9 33
thread represents the three syllable AUM. The
processes of sdnkhya and yoga are carried by the
Godhead in the form of His makara ['sea-
monster'] earrings, and His crown, freeing all the
worlds from fear, represents the superior [tran¬
scendental] position. (13) The seat He sits on is
called Ananta [the snake bed] - it is unevolved
matter [pradhana, the primal ether], the lotus [the
Lord's throne] thereupon is the goodness associ¬
ated with dharma, spiritual knowledge and so on.
(14-15) The club He carries constitutes the princi¬
ple element [of prana or the vital air] relating to
the sensory power, physical power and the power
of mind. His excellent conch shell is the element
water and His Sudarsana disc is the principle of
tejas [the vital power, the dignity, the fire in oppo¬
sition], His sword is, [pure] as the
atmosphere, the ether element, His
shield consists of the mode of igno¬
rance, His bow Samga is the specific
order [or spirit, the rupa] of time, and
His quiver of arrows consists of the
karma [the action or the karmendri-
yas\. (16) His arrows, they say, are
the senses, His chariot is the incite¬
ment to action [the mind], His exter¬
nal appearance constitutes the objects
of perception [tanmatras] and His
gestures [mudras] represent the es¬
sence of purposeful action. (17) The
cyclic order [of time, viz. the sun and
the moon] constitutes the exercise of
respect for the Godhead, spiritual
initiation [ dTksa ] is the purification
process for the spiritual soul and de¬
votional service to the Fortunate One
is how one puts an end to a bad
course (sin). (18) The supreme lotus
of Bhagavan's pastimes refers to the
meaning of the word bhaga [His
opulences] and the fan and whisk the
Supreme Lord has accepted for His
worship are religion and fame. (19)
Dear brahmins, His umbrella is
Vaikuntha, the place free from fool¬
ishness and the one called Suparna
[Garuda] who is the carrier of the
Personality of Sacrifice [Visnu or
Yajna] represents the threefold Veda
[see footnote], (20) The goddess Sri inseparable
from the Lord constitutes His visible inner nature
[*], Visvaksena is known as the personification of
the tantra scriptures and the eight doorkeepers
headed by Nanda [**] stand for the Lord's quali¬
ties of anima and such [the siddhis ]. (21)
Vasudeva, Sankarsana, Pradyumna and Aniruddha
are, as you know, the names of the manifested
forms [the vyuha expansions] of the Original Per¬
son Himself, oh brahmin [Saunaka], (22) Bha-
gavan, the Supreme Lord, can be discussed in
terms of [the states of consciousness concerning]
the entire universe \visva\ , the passionate ego [tai-
jasa], the individual learning [ prajna ] and the
transcendence [turiya] , that stand for [respectively
His] functions of the [omnipresent perception of]
34 Snmad Bhagavatam - The Story of the Fortunate One
external objects [as embodied by the expansion of
His mind Prayumna], of sense itself [of the force,
by the expansion of His ego Sankarsana], of the
one that senses [of the expansion of His personal
intelligence Aniruddha] and of spiritual self-
realization [the transcendental beatitude of Him,
Vasudeva]. (23) In His four personal forms [His
expansions], Bhaga-van [the possessor of the full¬
ness], the Lord and Controller, maintains these
four states with the help of His major [arms; as in
verse 14-15] and minor limbs [His extra limbs,
His guardians], His weapons and His ornaments.
(24) Oh best of the brahmins, He alone is the self-
illuminating source of the Absolute Truth [the Ve¬
das] who, perfect in His own greatness and com¬
pleteness, by His own material energy creates,
withdraws and maintains this uni¬
verse. As such [a performer of various
material functions] He, while not be¬
ing covered in His transcendental
awareness, is [sometimes] described
as being materially unfolded [as di¬
vided]. But by those who are devoted
to Him He can be realized as their one
true self, their very Soul. (25) Sri
Krsna, friend of Arjuna, chief of the
Vrsnis, Annihilator of the Rebellious
Royal Dynasties whose prowess never
deteriorates, oh Govinda, place of
pilgrimage whose glories, which bring
about auspiciousness by just hearing
about them, are sung by Vraja's cow¬
herd men and women and their de¬
pendents, please protect Your ser¬
vants! (26) Anyone who rises at dawn
and with his mind absorbed in Him
[in tat] to himself meditates these
characteristics of the Supreme Origi¬
nal Person, arrives at the realization of
the Absolute Truth present in his
heart."
(27-28) Sri Saunaka said: "The great
sage Suka described to the listening
king Parlksit ['the grace of Visnu'] the
seven [pairs of] attendants of the sun
god occupying a different position in
each month. Please speak to us so
faithful, about the names and actions
of these expansions of the Lord's manifestation as
Surya, and the deities involved [see also 5.21:
18]."
(29) Sota said: "This regulator of all the planets
[the sun] revolving in their midst [around mount
Meru, see 5.22: 2] was [by the Lord in the form of
Time] created from the [proto-] material primal
energy \pradhana\ of Visnu, the Supreme Soul of
all embodied beings. (30) The sun being the one
and only Lord, the original creator and self indeed
of all the [planetary] worlds, constitutes the basis
of all ritualistic activities of the Vedas that are dif¬
ferently described by the sages. (31) Oh brahmin,
the material energy of the Lord is thus described in
nine: the time, the place, the endeavor, the per-
Canto 9 35
former, the instrument, the specific ritual, the
scripture, the paraphernalia and the result [com¬
pare B.G. 18: 13-15],
(32) The Supreme Lord assuming the form of
Time, is there for the [regulation of the] planetary
motion to the rule of twelve [months or masas, see
also B.G. 10: 21], beginning with Madhu. In each
of the twelve He [accompanying the sun god]
moves differently with His [six] associates [He as
a certain Deva together with a different Apsara,
Raksasa, Naga, Yaksa, sage and Gandharva], (33)
Dhata [as the SOrya Deva], Krtasthall [as the Ap¬
sara], Heti [as the Raksasa], Vasuki [as the Naga],
Rathakrt [as the Yaksa], Pulastya [as the sage] and
Tumburu [as the Gandharva] are the ones ruling
the month of Madhu [or Caitra at the vernal equi¬
nox, March/April]. (34) [Likewise respectively]
Aryama, Punjikasthall, Praheti, Kacchanlra,
Athauja, Pulaha and Narada rule the month of
Madhava [Vaisakha, April/May]. (35) Mitra, Me-
naka, Pauruseya, Taksaka, Rathasvana, Atri and
Haha are the ones ruling the month of Sukra
[Jyaistha or Jeshtha, May/June]. (36) Varuna,
Rambha, Citrasvana, Sukra, Sahajanya, Vasistha
and Huhu are the ones ruling the month of Suci
[Asadha, June/July]. (37) Indra, Pramloca, Varya,
Elapatra, Srota, Angira and Visvavasu are the ones
ruling the month of Nabhas [Sravana, July/
August]. (38) Vivasvan, Anumloca, Vyaghra,
Sankhapala, Asarana, Bhrgu and Ugrasena are the
ones ruling the month of Nabhasya [Bhadrapada,
August/September ***]. (39) POsa, GhritacI, Vata,
Dhananjaya, Suruci, Gautama and Susena are the
ones ruling the month of Tapas [Magha, January/
February]. (40) Parjanya, Senajit, Varca, Airavata,
Ritu, Bharadvaja and Visva are the ones ruling the
month of Tapasya [Phalguna, February/March].
(41) Amsu, UrvasI, Vidyucchatru, Mahasankha,
Tarksya, Kasyapa and Ritasena are the ones ruling
the month of Sahas [Margasrrsha, November/
December]. (42) Bhaga, POrvacitti, SphOrja, Kar-
kothaka, Uma, Ayu and Aristanemi are the ones
ruling the month of Pusya [Pausa, December/
January], (43) Tvasta, Tilottama, Brahmapeta,
Kambalasva, Satajit, Jamadagni the son of Riclka
and Dhrtarastra as the Gandharva are the ones rul¬
ing the month of La [Asvina, September/October].
(44) And Visnu, Rambha, Makhapeta, Asvatara,
Satyajit, Visvamitra and SOryavarca are the ones
ruling the month of Urja [Karttika, October/
November].
(45) All these [personalities] constitute the glories
of Visnu, the Supreme Personality of Godhead in
the form of the sun god; they take away the sinful
reactions of everyone who in the morning and the
evening, day after day remember them. (46) The
Lord who [as the Deva] with His six types of as¬
sociates thus moves in all directions through this
universe, therewith disseminates in each of the
twelve months a pure consciousness for its inhabi¬
tants in this and a next life. (47-48) While the
sages glorify Him with the Sama, Rig and Yajur
hymns that reveal His identity, the Gandharvas
sing loudly about Him, the Apsaras dance in front
of Him, the Nagas prepare the chariot, the Yaksas
harness the horses and the strong Raksasas push it
from behind. (49) In front of the chariot the sixty
thousand pure Valakhilya brahmin sages go, being
of worship with prayers to the Almighty [see also
4.1: 39]. (50) The Unborn Lord Hari, the Supreme
Controller, the Possessor of All Opulences without
a beginning or an end, protects the worlds, by ex¬
panding Himself thus in each kalpa into [all these]
various forms."
- Threefold Veda: The Rg- Yajur- and Sama Veda
are the three Vedas of the principal original divi¬
sion of the Vedic verses also called trayl vidya.
They are about the reciting of hymns (Rg), the
performance of sacrifices (Yajur) and the chanting
of songs (Sama). The Atharva Veda is a later addi¬
tion dealing with the so-called dtharvanas, the
procedures for everyday life.
*: According to the Skanda Purana in the verses
beginning with 'aparam tv aksaram yd sa' there
are three infallible energies thus: the external ma¬
terial energy of may a, the internal potency of Sr'T
and the Supreme Energy of the Purusa, the Ford
Himself.
**: The Padma Purana (256.9-21) lists eighteen
guardians or attendants of the Ford: Nanda,
Sunanda, Jaya, Vijaya, Canda, Pracanda, Bhadra,
Subhadra, Dhata, Vidhata, Kumuda, Kumudaksa,
36 Snmad Bhagavatam - The Story of the Fortunate One
story of Parlksit that describes how the sage
among the kings fasted until death because of a
curse of [the son of] a sage to the occasion of
which he had a conversation with Suka, the best of
the brahmins [see 1.8-18], (7) What follows is a
discussion of how one may attain liberation by
concentrating in yoga in case one has to die [2.2:
15-21], a conversation between Narada and
Brahma [2.5], the row of avataras [1.3 en 2.7] and
how the process of evolution takes place from the
primary of nature [or pradhana, 3.26: 10-72]. (8)
Next there is the discussion Vidura had with
Uddhava [3.1: 25 - 3.4] and the one Vidura had
with Maitreya [3.5 - 4.31], [preceded by] what a
Purana entails [in general, see 2.10: 1 and 12.7: 9-
10], following which the subject is discussed of
the winding up of creation within the Mahapurusa
[2.10: 6, 3.11: 30, 8.5: 35, 11.3: 8-15, 12.4], (9) It
then continues about the creation as happening
from [the modes of] material nature, the genera¬
tion of the seven derivatives [of mahat, ahamkara
and the tanmatras, see 3.20: 12-17] and the evolu-
Pundariksa, Vamana, Sankukama, Sarvanetra,
Sumukha and Supratishthita.
***: At this point is broken with the regular order
of the months. The different translators do not
agree about the cause of this break of order and
some have suggested to correct the order of the
verses given to correct this.
Chapter 12
The Topics of Srlmad Bhagavatam
Summarized
(1) Suta said: "Offering my obeisances to Lord
Krsna, to the creator, to the brahmins and to the
supreme of dharma, I shall now discuss the eternal
nature of religion [in terms of the topics discussed
in the Bhagavatam]. (2) Oh sages, upon your re¬
quest I related to you these wondrous pastimes of
Lord Visnu that are espe¬
cially suitable for people
in respect of the person.
(3) The direct interest of
this [narration] is the glo¬
rification of the Lord, the
Remover of All Sins,
Narayana, the Lord of the
Senses, the Supreme Per¬
sonality and Master of the
Satvatas. (4) Herein the
creation and annihilation
of this universe and the
confidential knowledge of
the One Self-existent Su¬
preme Spirit is discussed,
including the purity of
perception and the means
of cultivating that [self-
]realization.
(5-6) Bhakti-yoga and the
renunciation belonging to
it are discussed at length
[in 1.2, 7.5-10 and 11.29],
just as the history of
Narada [1.4-6] and the
Canto 9 37
tion of the egg of the universe from which the uni¬
versal form of the Lord arises [3.6]. (10) The gross
and subtle movements of time [3.11 are also dis¬
cussed including] the generation of the lotus [3.8]
and the killing of Hiranyaksa in order to deliver
the earth from the ocean [3.17-19]. (11) [Then
there is a discussion about] the creation of the
higher beings, the animals [the mammals] and the
lower species [3.12: 37-48], the birth of Rudra
[3.12] and the appearance of Svayambhuva Manu
from the male/female division of the Lord [see
3.12: 49-53, 4.1]. (12-13) [Discussed are] the
progeny of the first woman Satarupa the excellent
consort [of Manu], the offspring of [the nine
daughters of] the pious wife [Devahati] of the
founding father Kardama [see 3.24: 20-25 and
4.1], the descent of the Supreme Soul, the Su¬
preme Personality of Lord Kapila and the conver¬
sation the scholarly Kapila had with Devahuti [His
mother, 3.25-33]. (14-15) The stories about the
descendants of the nine brahmins [who married
Kardama's daughters, 4.1], the destruction of
Daksa's sacrifice [4.2-7] and the history of Dhruva
[4.8-13] are then followed by those about Prthu
[4.15-23] and Praclnabarhi [4.24-29], his conver¬
sation with Narada [4.29] and the stories about
Priyavrata [5.1], Nabhi [5.3] and the lives of
Rsabha [5.3-6] and Bharata Maharaja, oh brah¬
mins [5.7-13], (16) The continents, subcontinents
and oceans, the mountains and rivers are described
in detail [5.19-20] as also the complete of the ce¬
lestial sphere [5.21-23] and the situation of the
subterranean regions and hell [5.24-26]. (17)
[Next there are the descriptions of] Daksa's [re-
]birth as the son of the Pracetas [6.4] and the
progeny of his daughters constituting the demi¬
gods, demons and human beings, the animals [the
mammals], serpents, birds and other species [6.6].
(18) [There is also an account of] the birth and
death of [Vrtra, 6.9-12] the son of Tvasta and the
two sons of Diti, Hiranyaksa [3.14-19] and Hi-
ranyakasipu, oh brahmins, and the history of the
great soul Prahlada, the lord of the Daityas [7.2-8].
(19-20) The reigns of the Manus [8.1] are de¬
scribed in detail as also the liberation of the king
of the elephants [Gajendra, 8.2-4] and the
avataras of Lord Visnu for each period of Manu
[8.5 and 13], like Hayaslrsha [8.24: 8 and 57;
5.18: 1], Nrsirhha [7.9-10], Vamana [8.18-22],
Matsya [8.24] and the descent of Karma for the
puipose of [supporting the] churning of the nectar
from the milk ocean by the inhabitants of heaven
[8.7-8]. (21) [Next there is an account of] the great
war between the demons and the gods [8.10] as
also the succession of the dynasties of kings [9.2,
7, 9, 12, 13, 17, 20-24]; the dynasty of the great
soul Sudyumna [9.1] and the birth of Iksvaku and
his dynasty [9.6]. (22) In this book the stories
about Ila [9.1: 16-27] and Tara [9.14: 4-13] are
discussed including a description of the descen¬
dants of the Surya-vamsa, like Sasada [Vikuksi,
9.6: 6-11] and Nriga [9.1: 11-12, 9.2: 17 and 10:
64]. (23) Then there are the stories about Sukanya
[9.3], [the daughter of] Saryati, the intelligent Ka-
kutstha [Puranjaya, 9.6: 12-19], Mandhata [9.6:
33-37 and 9.7], Saubhari [9.6], Sagara [9.8] and
Khathvanga [9.9: 41-47], (24) The actions of Lord
Ramacandra, the King of Kosala [are presented]
that dispel all sin [9.10 and 11], of Nimi who gave
up his material body [9.13] and also the appear¬
ance of the descendants of king Janaka [or Slradh-
vaja] is discussed [9.13: 18-27], (25-26) The
elimination of the ruling class by Lord
Parasurama, the greatest descendant of Bhrgu [is
discussed 9.15 and 16] as also Aila [Pururava,
9.14 and 15], Nahusa [9.18: 1], Yayati [9.18 and
19], Dusmanta's son Bharata [9.20], Santanu
[9.22: 12-13] and Santanu's son Bhlsma [9.22: 18-
19] of the Candra-vamsa and the celebrated dy¬
nasty of Yadu, the eldest son of Yayati [9.23: 18-
29]. (27) [It is] the dynasty in which the Supreme
Lord known as Krsna, the Master of the Universe,
descended in the house of Vasudeva. Subsequently
His birth [10.3] and how He grew up in Gokula
are described [10.4-10]. (28-30) His countless ex¬
ploits are [next] glorified: how He sucked the milk
along with the life-air out of Putana [10.6], how
He as a child broke the cart and trampled
Trinavarta [10.7], ki lled Baka, Vatsa [10.11] and
Agha, [10.12 and how He dealt with] Brahma who
hid the calves and boys [10.13 and 14], how He
with His companions destroyed Dhenuka [10.15]
and Pralamba [10.18] and how He saved them [the
gopas] from a forest fire that entrapped them
[10.17 and 19]. (31-33) There is the [story about
the] taming of the snake Kaliya [10.16-17], the
contentment of the Infallible Lord about the vows
observed by the young gopTs [10.21 and 22], the
38 Snmad Bhagavatam - The Story of the Fortunate One
mercy for the sorry wives of the brahmins per¬
forming a sacrifice [10.23]; the lifting of Govard-
hana hill [10.25] and the worship and ritual bath¬
ing next performed by Indra and Surabhi [10.27],
Krsna's sporting with the gopTs during the nights
[10.29-33], the rescue of Nanda Maharaja from a
great serpent [10.34] and the killing of the foolish
Sankhacuda [10.34], Aristha [10.36] and KesI
[10.37]. (34) [There is the description of] the arri¬
val of AkrOra [10.38] and the departure thereafter
of Rama and Krsna, the lamentation of the women
of Vraja [10.39] and the tour [of the Lords] in
Mathura [10.41]. (35) The killing of the elephant
Kuvalayaplda [10.43], of the wrestlers Musthika
and CanOra, and of Kamsa and others [10.44] is
discussed as also the retrieval of the deceased son
of SandTpani, the guru [10.45], (36)
Residing in Mathura in the company of
Uddhava and Balarama, oh brahmins,
the Lord performed pastimes for the
satisfaction of the circle of the Yadus
[10.48]. (37) [Next there are the stories
about] the repeated annihilation of the
troops assembled by Jarasandha
[10.50], about the founding of Dvaraka
and about the killing of the king of the
barbarians [Kalayavana, 10.51], (38)
[These are followed by descriptions of]
the kidnapping of RukminI to the occa¬
sion of which the Lord defeated His
rivals in battle [10.53] and how the
parijata tree together with the Sudharma
hall were obtained from the abode of
the demigods [from Indra, 10.50: 54].
(39) The killing of the master of
Pragjyotisapura [Bhauma or Naraka]
and the taking away of the young maid¬
ens [is discussed in 10.59] with next
following the forced yawning of Siva in
the battle with Bana and the severing of
Bana's arms [10.63], (40-41) The
[Bhagavatam also discusses the] prow¬
ess and death of Pancajana [10.45: 40-
41], Sambara [10.55], Pltha [10.59],
Mura [10.59], Dvivida [10.67], the king
of Cedi [10.74], Salva [10.76-77], the
foolish Dantavakra [10.78] and others,
how the Pandavas became the direct
cause [for Krsna] to relieve the earth's
burden [10.49] and how the burning of Varanasi
came about [10.66], (42-43) [There is the story of]
the withdrawal of His family [11.30] on the pre¬
text of a curse from the brahmins [11.1] and [an
account of] the wonderful discussion between
Vasudeva and Uddhava in which the science of
the true self came to its full expression in ascer¬
taining the dharma [of how to live with Krsna not
physically being present anymore, see 11.6-29].
Thereafter His forsaking the mortal world by the
strength of His own mystical power [is related,
11.31]. (44) [Also discussed are] the characteris¬
tics of the different yugas and their corresponding
behaviors [11.17 and 12.3], the disturbance of man
in Kali-yuga [12.1-3], the four types of annihila¬
tion and the three [ guna ] kinds of creation [12.4].
Canto 9 39
(45) [Finally there is an account about] Visnurata
[Parlksit], the intelligent saintly king who had to
relinquish his body [12.5-6], the story of how the
seer [Vyasa and others] conveyed the branches of
the Veda [12.6-7], the pious narration about
Markandeya [12.8-10], the composition of the
[universal form of the] Mahapurusa and the ar¬
rangement [of time] in relation to the sun, the self
of the universe [12.11],
(46) Thus, oh best of the brahmins, I have dis¬
cussed here everything that you asked about.
Therewith I have praised the complete of the ac¬
tivities of the Lord's iTla-avatar as. (47) When one
falls, trips, hurts oneself or sneezes and then spon¬
taneously loudly cries 'haraye namah' [obeisances
to Flari], one is freed from all [reactions to one's]
sin. (48) Of persons glorifying the Supreme Lord
and hearing about the potency of the Unlimited
One, all vice that enters the heart is cleansed away
entirely, the same way the sun removes the dark¬
ness or a strong wind removes the clouds. (49)
False, meaningless, empty words are all those dis¬
cussions wherein the Supreme Lord in the Beyond
is not mentioned. Only those stories are true, aus¬
picious and meritorious that have the qualities of
the Fortunate One as their conclusion. (50) Those
words are pleasing, attractive and always new that
praise the glories of Uttamasloka, the One Cele¬
brated in the Verses; to the mind they mean a con¬
stant great celebration that for everyone dries up
the ocean of misery. (51) A use of colorful words
never describing the glories of the Lord that sanc¬
tify the entire universe, compares to a place of
pilgrimage for crows and is never served by the
swanlike, pure saintly devotees who think of
Acyuta only [alike 1.5: 10]. (52) That creation of
words which revolutionizes the sins of the people
and in which, although imperfectly composed,
each verse depicts the names and glories of the
unlimited Lord, is heard, sung and accepted by the
ones who are purified and honest [identical to 1.5:
11]. (53) Even endeavoring free from material mo¬
tives, spiritual knowledge devoid of the love of the
Infallible One actually does not look very good.
What is the use of fruitive labor always giving
pain - even when done perfectly - when it is not
offered to the Lord [alike 1.5: 11]? (54) The great
40 Snmad Bhagavatam - The Story of the Fortunate One
effort of faithful to the scriptures and with penance
fulfilling one's duties within the varnasrama sys¬
tem, leads to nothing but a good name and wealth.
But when one listens and exercises respect and so
on with glorifying His qualities, one obtains the
remembrance of the lotus feet of the Maintainer of
the Goddess of Fortune. (55) The remembrance of
Lord Krsna's lotus feet destroys everything inaus¬
picious and leads to good fortune. Connected in
knowledge, wisdom and detachment one with de¬
votion unto the Supreme Soul arrives at purifica¬
tion of the heart. (56) You, oh most eminent
brahmins, are all extremely fortunate with a fixed
position for Narayana, the Original Soul and God¬
head of all, in your heart. With that love for the
Heavenly Lord Beyond Whom No Other is Found,
be perpetually of worship! (57) I also was re¬
minded of this science of the Soul hearing it in the
attentively listening assembly of great sages from
the mouth of Suka, the supreme sage, when king
Parlksit was fasting until death. (58) Oh brahmins,
this what I told you about the glories of Vasudeva
whose great actions are so worthy to be described,
completely puts an end to all inauspiciousness.
(59) Someone who with unswerving attention
every yama [three hour period] and every ksanci [a
moment or 1.6 second] with faith makes others
listen or faithfully listens himself to but one verse
or even half a verse, but one line or even half a
line, [therewith] certainly purifies his soul. (60) If
one, refraining from eating, with careful attention
recites from or listens to [the Bhagavatam] on the
eleventh or either twelfth day [EkadasI or DvadasI
of a 15-day lunar fortnight, see 3.11: 10], one will
be blessed with a long life and be freed from all
that causes a fall. (61) When one self-controlled
and fasting studies this collection of verses at [the
holy places of] Puskara, Mathura or Dvaraka, one
will be freed from the fear [of time, or of a mate¬
rial life, see also 1.13: 19], (62) The demigods and
sages, the perfected souls and the forefathers, the
progenitors and the kings will bestow all that one
desires, when one glorifies these verses by pro¬
claiming them or listening to them. (63) A twice-
born soul who studies them will as a result obtain
the same rivers of honey, ghee and milk that one
acquires by studying the Rig, Yajur and Sama
verses. (64) Diligently studying this essential
compilation of classical stories, someone twice-
born will attain that supreme position the Supreme
Personality of Godhead spoke about. (65) An edu¬
cated man studying them acquires knowledge of
matters, a king acquires the domain encircled by
the oceans, a businessman acquires the control
over treasures and a worker will rid himself of all
that leads to a fall down. (66) While the Fortunate
One in His countless forms is extensively de¬
scribed in the form of stories in each of these
verses, by contrast Hari, the Lord of all beings
who annihilates all the impurities of Kali-yuga, is
elsewhere [in other scriptures] not constantly glo¬
rified. (67) I am bowed down to Him the Unborn,
Unlimited, Real Self by whose energies there is
the creation, maintenance and destruction of the
universe, to Him the Infallible Lord whose glory is
hard to understand for [even] the masters of
heaven being headed by the unseen one [Aja or
Brahma], the mighty one [Sakra or Indra], and the
beneficent one [Sankara or Siva]. (68) My obei¬
sances to the Eternal Lord, the Best of All the
Gods, to the Fortunate One whose Manifestation is
Pure Consciousness and who by the collection of
His nine powers [saktis or potencies] settled for
His own Self as the refuge for the moving and
nonmoving living beings.
(69) I bow down to him, the son of Vyasa who
defeats everything inauspicious, he who, attracted
in his heart by the pleasing pastimes of the Un¬
conquerable Lord, in denial though of any other
type of consciousness was as merciful to give up
his solitary happiness and disclose the [Bhagavata]
Purana about His activities, the light of reality."
Chapter 13
The Glories of Srlmad Bhagavatam
(1) Suta said: "I offer Him my obeisances, the
Godhead who in arrangements of mantras from
the Vedas, their limbs [the angas ] and the
Upanisads with transcendental prayers is praised
by Brahma, Indra, Rudra and the children of
heaven [the Maruts], the Godhead about whom the
Sama Veda chanters are singing, the Godhead
upon whom the yogis who see Him in their minds
Canto 9 41
concentrate in meditation, He whose end is not
known to anyone among the enlightened and un¬
enlightened souls. (2) The Supreme Personality of
Godhead in the form of a tortoise [KOrma] became
sleepy from the scratching edges of the stones of
Mandara mountain that most heavily rotated upon
His back. May all of you be protected by the
winds that are the traces left behind by the flow of
His breathing and by the ceaseless tides of the ebb
and flow of the water that up to the present day
follows the example of His in and outgoing breath.
(3) Please listen now to a summation of the num¬
ber [of verses] of the Puranas, what the purpose is
of its subject matter, how the book should be
given as a gift, what the glory of that gift-giving is
and what the blessing is of the reading and such of
this text.
(4-9) The Brahma Purana has ten thousand verses,
the Padma Purana counts fifty-five
thousand, the Sri Visnu Purana
twenty-three thousand and the
Siva Purana twenty-four thou¬
sand. The SrTmad Bhagavatam
counts eighteen thousand verses,
the Narada Purana has twenty-five
thousand, the Markandeya Purana
nine thousand and the Agni
Purana fifteen thousand four hun¬
dred verses. The Bhavisya Purana
has fourteen thousand five hun¬
dred verses, the Brahma-vaivarta
Purana counts eighteen thousand
and the Linga Purana eleven
thousand verses. The Varaha
Purana offers twenty-four thou¬
sand verses, the Skanda Purana
eighty-one thousand one hundred
and the Vamana Purana is de¬
scribed in ten thousand verses.
The Kurma Purana is described in
seventeen thousand verses, the
Matsya Purana has fourteen thou¬
sand of them, the Garuda Purana
next has nineteen thousand verses
and the Brahmanda Purana counts
twelve thousand verses. In sum
the Puranas are thus expressed in
four hundred thousand verses [*].
Eighteen thousand of them constitute, as said, the
Bhagavatam [see further under Purana],
(10) This [tale of wisdom] was by the Supreme
Personality of Godhead [Narayana, see 3.8-10] out
of mercy for the first time in its entirety revealed
to Brahma who fearful of a material existence sat
upon the lotus that grew from His navel [see also
1.1: 1]. (11-12) From the beginning to the end
filled with accounts about renunciation it delights
the saintly and godly souls with the nectar of its
many narrations about the Lord's pastimes. With
beatitude [or eternal happiness by emancipation in
devotional service] as its one ultimate goal, it has
as its prime subject the One Reality Without a
Second - the essence of all Vedanta philosophy -
that is characterized by the non-difference of the
Absolute [impersonal] Truth [ brahman ] and the
One [personal] Soul [citma **]. (13) He who gives
42 Snmad Bhagavatam - The Story of the Fortunate One
the Bhagavatam as a gift on the day of the full
moon in the month Bhadra [August/September, in
its full glory as the king of all literature] seated on
'a golden throne' [in the constellation of Leo],
reaches the supreme destination. (14) Other classi¬
cal collections of stories [other bibles, other
Puranas or holy scriptures] are prominent in the
assembly of the saintly only for as long as the
great ocean of nectar that is the Bhagavatam is not
heard. (15) The Srlmad Bhagavatam constitutes
the essence of all Vedanta philosophy, someone
who found satisfaction from the taste of that nectar
will never feel attracted to anything else [to other
sacred scriptures], (16) Of all Puranas this one is
like what the Ganges means in relation to all rivers
flowing towards the sea, what Acyuta, the Infalli¬
ble One, means in relation to all deities and what
Sambhu [Siva] means in relation to all Vaishnavas.
(17) Just as unsurpassed KasI [Benares] is among
all holy places, Srlmad Bhagavatam is matchless
among all the Puranas, oh brahmins. (18) Srlmad
Bhagavatam is the spotless Purana most dear to
the Vaishnavas in which the perfectly pure and
supreme spiritual knowledge is celebrated of none
but the best devotees. Therein the freedom from
all fruitive labor is revealed together with the
[therewith associated] knowledge, detachment and
devotion that will deliver the person who in con¬
sideration of the transcendence with his devotional
service manages to listen and exercise the mantras
the way it should.
(19) I meditate upon the incomparable torch light
of the Immortal Supreme Immaculate Pure Truth
Free from Sorrow who long ago revealed this tran¬
scendental knowledge to the deity ['Ka' or
Brahma], who transferred it to Narada the great
sage who delivered it by means of his personal
form to Krsna Dvaipayana Vyasa who next handed
it down to the king of the yogis [Sukadeva] who
on his turn was as merciful to reveal it to [Parlksit]
the grace of the Fortunate One. (20) I offer Him
my obeisances, the Supreme Personality of God¬
head Lord Vasudeva, the Supreme Witness who
mercifully explained this [story, this science] to
[Brahma] the deity who desired liberation. (21) I
offer him my obeisances, the king of the yogis,
Sukadeva GosvamT, the personal manifestation of
the Absolute Truth who freed [Parlksit] the grace
of Visnu who was bitten by the snake of material
existence. (22) Oh Lord of Lords, You are our
Master, therefore please make it so that we life
after life may rise up in bhakti at Your feet. (23) I
offer my obeisances to Him, the Supreme Lord,
whose congregational chanting of the holy name
destroys all sins and to whom bowing down all
misery finds its end."
Thus the twelfth Canto of the Srlmad Bhagava¬
tam ends named: The Age of Deterioration.
With this last Canto the Story of the Fortunate One
ends, the Bhagavata Purana also known as the
Srlmad Bhagavatam and the Paramahamsa
Samhita. All glories to the Brahma-Madhva-
Gaudiya Sampradaya parampara of the forego¬
ing Vaishnava acaryas headed by Lord
Gauranga, Sri Krsna Caitanya Mahaprabhu,
who by their commentaries, translations, bhajans
and lectures made this presentation possible and
brought the full of the Vaishnava culture to the
humble western servant of Krsna, Anand Aadhar
Prabhu, who in truth is never finished with his
work.
*: Next, so affirms the Matsya Purana, there are
besides the Purana also a hundred thousand verses
found in the Itihasa (the single history) of Vyasa's
Mahabharata and a twenty-five thousand in the
Itihasa of Valmlki's Ramayana. Thus the complete
number of verses for the complete collection of
classical stories amounts to five-hundred twenty-
five thousand [the smaller Upa-Puranas not
counted].
**: This reminds one of the theme of Krsna as be¬
ing the Time or Kala, and Krsna as being the per¬
son, the Supreme Soul, the Original Person mani¬
fest before our eyes and present in the beyond.
The world seems to be divided in impersonalist
science, philosophy and governance on the one
hand and personalistic religion of detachment and
personal sentiment in civil attachment on the
other. But when one with respecting the Time [of
nature] as it should finds the person and with re¬
specting the person as it should [in Krsna con-
Canto 9 43
sciousness] finds the original Time, the problem is
solved knowing the oneness of the personal/
impersonal opposition to be our equal minded
friend and guiding father in the beyond Lord
Krsna. As the last word to this dual matter of re¬
spect for His reality He states: (in B.G. 18: 6) 'But
with all these activities must without doubt, per¬
forming them out of duty, the association with
their results be given up; that, oh son of Prtha, is
My last and best word on it.' Therefore we are of
emancipation in devotional service, free from ulte¬
rior motives.
For relevant links see the Snmad Bhagavatam
Treasury: http://bhagavata.org/treasury/links.html
Translation: Anand Aadhar Prabhu,
http: //bhagavata .org/c/8/Anand Aadhar.html
Production: the Filognostic Association of The
Order of Time, with special thanks to Sakhya Devi
DasI for proofreading and correcting the manu¬
script.
http://theorderoftime.com/info/guests-friends.html
Copyright: Creative Commons Attribution-
Noncommercial-Share Alike 3.0 Unported License
© 2010 Anand Aadhar: one must attribute to the
name Anand Aadhar and provide a link to the
website http://bhagavata.org; adaptation, upload¬
ing and printing is allowed for non-commercial
use and distributing the resulting work can only be
under the same or similar license to this one.
For the different copyrights of the pictures
see the chapter reference at the bottom of each
page at http://bhagavata.org. The Radha-Krsna
image on the front title page is by Indra Sharma.
Email from http://bhagavata.org/email.html.
Reference: For this original translation next to the
Monier Williams Sanskrit dictionary and the
ISKCON site vedabase.net, the Sastrl C.L. Gos-
wami version of the Gita Press has been used. The
source texts, audio read files and music to this
translation one can find following the links from:
http ://bhagavata .org/
Live Music Archive
Librivox Free Audio
Metropolitan Museum
Cleveland Museum of Art
Internet Arcade
Console Living Room
Open Library
American Libraries
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